A    •    COMMENTARY.    ON    .THE 

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KENNEDY 


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PRINCETON,    N.    J. 

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A  COMMENTARY 


ON    THE 


Prophecy  of  Zephaniah 


BY  THE 


REV.  JAMES  F.  KENNEDY,  D.  D. 


CHAMBERSBURQ,  PA. 


CHAMBERSBDRG,  PA.: 

FRANKLIN  REPOSITORY  PRESS. 

1900. 


PREFACE. 

Ill  my  blindness  assistance  has  been  rendered  me  in  the 
preparation  of  this  volume  by  the  Rev.  G.  R.  Brabham, 
now  Stated  Supply  of  the  Second  Church,  Maryville,'Tenn., 
Rev.  W.  H.  Sanders,  of  Hope  Chapel,  Chambersburg, 
Pa.,  and  in  its  passage  through  the  press  by  my  nephew 
Rev.  S.  McLanahan,  pastor  of  the  Presbyterian  Church, 
of  Lawrence ville,  N.  J.  The  roughness  of  expression  ob- 
servable in  some  verses  or  clauses  is  due  to  an  endeavor  to 
give  a  literal  translation  to  the  Hebrew  text  rather  than  to 
express  in  idiomatic  English  the  thought  of  the  prophet. 

James  F.  Kennedy. 

November  i6^  i^oo. 


INTRODUCTION. 

The  only  information  that  we  possess  concerning  the 
biography  of  Zephaniah  is  contained  in  the  title  of  his 
prophecy,  chap,  i :  i.  This  passage  declares  him  to  have 
borne  the  name  of  Zephaniah,  records  his  genealogical  table 
for  four  past  generations  and  fixes  the  date  of  his  prophecy 
within  the  days  of  Josiah  King  of  Judah,  B.  C.  641-610. 

I.       HIS   NAME. 

The  name  of  the  author  of  this  prophecy  is  written  in 
Hebrew — Ts'  Phanyah.  Here  the  first  letter  of  the  Hebrew 
name  is  represented  by  the  two  English  letters  Ts,  because 
there  is  no  single  letter  exactly  analogous  to  it  in  English. 
The  name  in  Hebrew  is  pronounced  in  two  syllables  the 
last  of  which  is  accented.  It  was  transferred  into  Greek 
under  the  form  Sophonias  and  into  Latin  under  the  form 
Sophonia.  The  later  form  Zephaniah,  has  been  adopted  by 
the  translators  of  the  English  Bible.  This  though  inexact 
will  be  retained  as  the  authorized  English  orthography, 

THE  SIGNIFICATION   OF   THE   NAME. 

The  signification  of  the  name  is  important  in  the  case 
of  a  prophet  because  of  his  special  relation  to  Jehovah  and 
his  work.  The  name  Zephaniah  consists  of  the  verb 
"Tsaphan"   and  the  abbreviated  form  of  Jehovah  "Jah." 


6  Commentary  on  the 

It  has  generally  been  interpreted  whom  Jehovah  hides  or 
protects.  Jerome  says'  it  describes  him  as  a  watchman 
"Speculator  hominum  et  Dei  cognitor"  or,  as  Keil  quotes 
him,  "Speculator  et  arcanorum  Dei  cognitor."  This  is  in- 
consistent with  the  established  meaning  of  the  verb 
"Tsaphan." 

The  name  appears  in  Scripture  as  the  personal  designa- 
tion of  three  individuals  besides  the  prophet,  but  nothing  is 
said  of  any  of  them  that  would  identify  him  with  the 
prophet. 

II.       THE    BIOGRAPHY    OF   THE    PROPHET. 

No  mention  is  made  of  him  in  the  historical  books  of 
Scripture,  but  he  may  have  been  one  of  the  prophets  whom 
Josiah  called  together  in  the  tenth  year  of  his  reign.  This 
suggests  the  thought  that  he  was  a  contemporary  of  Josiah 
and  had  been  born  about  eight  years  before  that  monarch 
ascended  the  throne.  This  corresponds  to  the  idea  that  the 
Hezekiah  mentioned  in  chap,  i:  i,  is  Hezekiah  king  of 
Judah.  The  title  "king  of  Judah,"  is  not  here  applied  to 
him  and  this  name  may  refer  to  an  entirely  different  person. 
It  is  true,  however,  that  the  parentage  of  Zephaniah  is  here 
traced  back  to  Hezekiah  as  a  well-known  name  in  Jewish 
history.  The  genealogy  contained  in  verse  i  is  consistent 
with  the  theory  that  King  Hezekiah  is  mentioned  as  his 
forefather,  and  was  traced  no  farther  because  Hezekiah's 
ancestors  were  already  well-known.  The  time  between 
the  beginning  of  Hezekiah's  reign  and  the  utterance  of  this 
prophecy  was  about  one  hundred  years.  In  the  genealogy 
of  Zephaniah,  five  names  are  mentioned  concluding  with 
that  of  Hezekiah.  If  the  centur>^  ascribed  to  the  progeni- 
tors of  Josiah  be  divided  among  those  of  Zephaniah  there 
will  be  abundant  time  for  five  generations,  allowing  twenty 


Prophecy  of  Zephania.  7 

years  to  elapse  between  the  birth  of  each  individual  from 
the  20th  of  Hezekiah  to  the  20th  year  of  Zephaniah.  It  is 
probable  therefore  that  the  name  applies  to  the  same  person 
in  both  genealogies  and  that  Zephaniah' s  forefather,  Ama- 
riah,  was  born  in  the  earlier  part  of  Hezekiah's  life.  Heze- 
kiah is  perhaps  not  mentioned  as  king  because  he  had  not 
as  yet  ascended  the  throne. 

Recognizing  the  year  698  B.  C.  as  the  date  of 
Hezekiah's  death  and  Manasseh's  succession  to  the  throne, 
and  the  year  708  B.  C.  as  the  date  of  the  birth  of  Amariah 
and  assigning  twenty  years  to  each  of  the  three  follow- 
ing generations,  which  is  a  very  likely  average,  we  make 
the  date  of  Zephaniah's  birth  648  B.  C.  Zephaniah 
would  then  be  seven  years  old  when  Josiah  began  to  reign 
and  perhaps  nineteen  or  twenty  years  of  age  when  he 
uttered  this  prophecy.  Other  similar  hypotheses  ma)- 
readily  be  constructed  respecting  this  genealogical  table, 
but  what  has  been  said  is  sufficient  to  make  it  very^  proba- 
ble that  Hizkiah  (1:1)  and  Hezekiah  the  king  were  the  same 
person,  that  Zephaniah  was  of  noble  birth,  and  that  his 
life  beginning  in  Manasseh's  reign,  might,  if  we  adopt  the 
usual  estimate  of  70  years  as  the  ordinary  measure  of 
human  life,  have  continued  during  the  first  half  of  the  cap- 
tivity, or  may  have  ceased  at  any  time  after  the  utterance 
of  his  prophecy. 

Another  fact  in  his  personal  history-  is  recorded  in  i :  i . 
He  was  an  inspired  man.  His  prophecy  was  written  and 
uttered  iinder  the  influence  of  the  spirit  of  God.  He  was 
selected  and  appointed  by  Jehovah  and  prepared  for  his 
work  by  the  presence  and  power  of  the  spirit  of  God.  He 
certainly  exercised  his  prophetical  gift  in  this  prophecy  and 
it  is  entirely  possible  that  he  spake  the  word  of  the  Lord 
on  many  other  occasions  of  which  we  have  no  account. 


8  Commentary  on  the 

hi.     date  of  prophecy. 

The  date  of  this  particular  prophecy  is  not  given  speci- 
fically in  the  book  itself,  but  must  be  inferred  from  sev- 
eral sources  of  information : 

I. — The  position  of  the  book  among  the  minor  proph- 
ets indicates  the  opinion  of  the  framers  of  the  canon  to 
be  that  it  dated  between  the  prophecies  of  Habakkuk  in 
the  later  years  of  Manasseh's  reign  and  the  prophecy  of 
Haggai  in  the  second  year  of  Darius  the  king. 

2. — (i)  The  prophecy  was  received  by  Zephaniah  in 
the  days  of  Josiah  the  king  i :  i,  and  its  date  must  there- 
fore be  confined  between  B.  C.  641 — B.  C.  610.  (2)  The 
prophet  predicts  the  destruction  of  the  remnant  of  Baal 
i:  4  which  occurred  between  t  he  12  th  and  i8th  years  of 
Josiah's  reign.*  (See  II.  Chron.  34:  3-9.)  The  prophecy 
was  therefore  uttered  about  the  12th  year  of  Josiah's  reign, 
in  which  year  the  reformation  commenced.  It  may  have 
been  one  of  the  powerful  means  inducing  the  revival  in 
Judah  in  the  year  623  B.  C.  and  onward. 

3. — The  overthrow  of  Assyria  and  the  desolation  of  its 
capital  Nineveh,  are  foretold  in  2:  13-15.  The  prophecy 
must  have  preceded  its  fulfilment  which  culminated  first  in 
the  destruction  of  Nineveh  about  625  B.  C.  and  finally  in 
the  overthrow  of  the  Assyrian  empire  610-606  B.  C. 

The  Assyrians  had  for  several  centuries  possessed 
supreme  power  in  Western  Asia  and  held  sway  over  the 
Medes,  Babylonians,  the  Israelites,  and  the  Phoenicians. 
Their  policy  was  to  rule  the  world  by  right  of  conquest. 
During  the  reigns  of  Hezekiah  and  Manasseh  their  armies 
had  sought  to  reduce  Judah  and  Philistia  with  a  view  to 
the  future  subjection  of  Egy^pt.  Invasions  were  made  into 
Judah  in  the  reigns  of  both  Hezekiah  and  Manasseh.     Dur- 


-*  See  SchaflF  on  Zephaniah  pages  3,  4  and  5. 


Prophecy  of  Z::phanivh.  9 

iiig  Hezekiah's  reign  he  was  compelled  to  pay  a  tribute  to 
them:  (II  Kings  18:  14),  and  afterwards  they  invested  Jeru- 
salem where  the  angel  of  the  Lord  slew  their  host :  (II  Kings 
19  •  35-)  Tl^^  captains  of  the  host  of  the  king  of  Assyria 
again  invaded  Judah  in  the  reign  of  Manasseh  and  took 
him  to  Babylon:  II.  Chron.  t,t,:  ii.  This  indicated  that 
Babylon  was  at  that  time  a  part  of  the  Assyrian  empire, 
but  it  soon  declared  its  independence  and  sent  Manasseh 
back  to  his  own  kinr^dom.  This  Vv'?s  tli'^  Ir.st  interference 
ot  Assyria  in  tlie  nifairs  of  Judah,  \-.liicli  never  again 
acknowledged  allegiance  to  Ass)-ria.  This  was  owing  largely 
to  the  fact  that  the  Assyrian  empire  was  then  crumbling  to 
ruin.  The  Scyths  had  invaded  Assyria  about  639  B.  C. 
and  continued  to  ravage  it  for  28  years  until  611  B.  C. 
They  first  subdued  the  Medes  from  whom  the^•  obtained  a 
tribute,  but  by  their  acts  of  oppression  and  injustice  roused 
the  ]\Iedes  to  resistance  and  were  expelled  from  their 
country.  The  Scyths  scattered  over  the  land  of  Assyria 
and  appropriated  to  themselves  its  herds  and  harvests. 

The  Medes  improved  this  opportunit}-,  and  freed  them- 
selves from  the  dominion  of  the  Assyrians  and,  especially,  se- 
cured the  removal  of  the  capital  of  the  empire  to  Carchemish 
on  the  Euphrates.  According  to  Rawlinson  (Ancient  Mon- 
archies II.  384)  the  Medes  invaded  Assyria  as  early  as  634  B. 
C.  and  w^ere  defeated  in  battle  by  the  king  of  Assyria.  In 
this  battle  Phraortes  the  father  of  Cyaxares  was  slain,  and 
his  army  withdrew  from  the  country.  The  king  of  Assy- 
ria then  sent  Nabopolassar  to  Babylon  with  the  hope  of 
securing  again  the  submission  of  that  province  and  its  help 
in  securing  the  unity  of  the  empire.  But  Nabopolassar 
was  received  most  cordially  by  the  Bab}'lonians,  who  invited 
him  to  be  their  king.  Having  accepted  this  invitation  he 
and  C>-axares  united  in  the  effort  to  destro}'  Nineveh.  They 
conquered  the  city  and  the  last  king  resident  in  Nineveh 


lo  Commentary  on  the 

burned  himself  and  household  in  his  palace.  The  names  of 
two  subsequent  kings  of  Assyria  are  mentioned,  Asshur-etil- 
ilani  and  Sinsharishkun  (Greek,  Sarakos).  The  date  usually 
assigned  to  the  fall  of  Nineveh  is  B.  C.  625.  Several  com- 
mentators ascribe  a  later  date  to  this  event  placing  it  near 
the  close  of  Josiah's  reign.  The  conquerers  created  another 
king  of  Assyria  and  removed  the  capital  of  the  empire  to 
Carchemish.  Egypt  was  opposed  to  this  change  of  the  seat 
of  power  and  preferred  the  entire  dissolution  of  the  empire. 
Pharaoh  Necho  followed  the  new  king  to  Carchemish,  which 
he  conquered  and  held  for  four  years  B.  C.  610 — B.  C.  606. 
(II.  Chr.  35:  20  and  II.  Kings  23:  29.)  On  his  passage 
thither  he  subdued  the  army  of  Judah  and  slew  King 
Josiah  610  B.  C.  (II.  Chr.  35:  20 — II.  Kings  23:  29.) 
We  hear  nothing  more  in  sacred  history  of  a  king  of 
Assyria.  These  facts  show  that  the  empire  of  Assyria  fell 
about  B.  C.  610,  and  that  Nineveh  perished  about  the  mid- 
dle of  Josiah's  reign.  Zephaniah  prophesied  before  Nineveh 
fell. 

4. — x'Vnother  indication  of  the  date  of  the  prophecy 
is  contained  in  the  correspondence  of  the  moral  condition  of 
Judah  as  described  by  Zephaniah  with  the  scriptural  account 
of  the  earlier  years  of  Josiah's  reign,  Judah  and  Jerusalem 
needed  to  be  purged  and  Josiah  began  this  work  in  the  12th 
year  of  his  reign.  Tokens  of  idolatrous  worship  such  as 
altars,  images  and  groves  abounded  not  only  in  Judah  and 
Jerusalem,  but  also  in  Israel.  There  were  houses  of  the 
Sodomites  by  the  house  of  the  Lord.  Jewish  children 
passed  through  the  fire  to  Molech.  There  were  work- 
ers with  familiar  spirits.  The  people  refuse  to  receive 
correction  and  to  return  unto  the  Lord  their  God,  Jer. 
5 :  3,  7 :  28.  Their  transgressions  were  many  and  their 
backslidings  increased,  Jer.  5:  6.  Their  children  com- 
mitted adulter}',  Jer.  5 :  7.     They  had  a  revolting   and    a 


Prophecy  of  Zephaniah.  ii 

rebellious  heart,  Jer.  5:23.  They  surpass  the  deeds  of  the 
wicked,  Jer.  5:28.  The  prophets  prophesy  falsely  and  the 
priests  bear  rule  and  the  people  love  to  have  it  so,  Jer.  5:31. 
The  wicked  prosper  and  they  that  deal  treacherously  are 
happy,  Jer.  12 :   i. 

Zephaniah  describes    the    condition    of  the  people    in 
the  early  years  of  King  Josiali,   with   which  the  prophecy- 
corresponds  exactly,  as  follows:     There  was  a  remnant  of 
Baal  and  also  idolatrous  worshippers  with  the  Cheniarini 
and  the  priests.     They  were  also  worshippers  of  the    host 
of  heaven  and  of  both    Jehovah    and    Malcham.     There 
were    apostates    from    Jehovah    and    those    who    did    not 
inquire  for  him.     The  princes  and  the  king's  children  and 
those  who  are  clothed  with  strange  apparel  deserve  to  be 
punished.     The  merchants  and  silversmiths  are  dishonest. 
There  are  men   that  are  settled   on   their  lees.     Judah    is 
called    in    chapter  2  a  nation  not  desired.      In  Chapter  3 
Jerusalem  is  called  an  oppressing  city,filthy  and  polluted. 
She  was  disobedient,  incorrigible,  faithless  and   wa}'ward. 
Her   princes    are    roaring    lions    and    her  judges    evening 
wolves.     Her  prophets  are  light  and  treacherous    persons 
and  her  priests  are  polluted  and  violent.     They  rose  early 
and  coiTupted  all  their  doings.     They  were  proud  because 
of  their   religious   advantages    and    especially    because    of 
Mount  Zion.     This  description  b}^  Zephaniah  of  the  moral 
condition    of  the    people   corresponds    with  the    historical 
account   of  the   nation    during    the    first    half  of  Josiah's 
reign.     We    therefore    infer   that  he  uttered  his  prophecy 
as  early  as  the  I2tli  year  of  Josiah  at  which  time  the  refor- 
mation commenced. 


12  Commentary  on  the 

iv.     analysis  of  the  book. 

First  Chapter. 

I.  The  Title  {i\  i.) 

II.  God  ivill  bring  ruin  upon  the  eartJi  (i:  2,  3.) 

III.  Jehovah'' s  hatred  of  the  idolatry  of  Judah  and  his 
deter^nination  to  punish  (i  :  4-6.)  Jehovah  will  soon 
commence  the  punishment  of  Judah  and  will  cut  off  the 
worshippers  of  Baal  and  the  Chemarim  with  the  priests 
(v.  4),  the  worshippers  of  the  stars  and  of  Malcham 
(v.  5),  the  apostates  from  Jehovah  and  those  that  have  never 
known  him  (v.  6). 

IV.  The  characteristics  of  the.  coming  day  of  Jehovah'' s 
wrath  (i  :  7-22).  A  day  for  the  ofiferino;  of  Jehovah's  pre- 
pared .sacrifice  for  which  his  guests  have  been  consecrated 
(v.  5.),  it  shall  bring-  punishment  to  all  in  high  place  and  clad 
in  strange  apparel  (v.  8),  to  those  that  leap  on  thresholds — 
the  violent  and  deceitful  (v.  9) .  then  shall  the  noises  from 
the  fish  gate  and  the  second  gate  and  from  the  hills,  herald 
the  overthrow  of  Jerusalem  (v.  10);  the  merchants  of  Mak- 
tesh  and  they  that  bear  silver  shall  be  cut  off  (v.  11); 
Jehovah  will  punish  them  that  do  nothing,  that  ascribe  in- 
difierence  to  him  (v.  12),  their  goods  and  houses  shall  be 
spoiled,  others  shall  enjoy  the  fruit  of  their  labors  (v.  13). 
Mighty  men  shall  cry  bitterly  at  the  voice  of  that  day 
(v.  14),  a  day  of  trouble  and  gloom  (v.  15),  of  alarm  against 
all  fortified  places  (v.  16),  of  blindness  and  death  (v.  17): 
treasures  shall  not  prevent  this  punishment,  the  whole  land 
shall  be  desolate  and  its  inhabitants  captives  (v.  18). 

Second  Chapter. 

V.  An  exhortation  to  escape  the  wrath  of  God  by  repent- 
ance and  seeking  the  Lord  (2  :  1-3).     A  sinful  nation  is  urged 


Prophecy  of  Zephaniah.  13 

to  assemble  itself  before  God  (v.  i),  the  call  is  enforced  by  the 
speedy  approach  of  the  day  of  the  Lord's  wrath  (v.  2);  the 
meek  of  the  earth  are  exhorted  to  seek  the  Lord  that  they 
may  be  hid  in  the  day  of  wrath  (v.  3). 

VL  Reasons  for  such  penitent  righteousness  drawn 
from  the  future  condition  and  punishment  of  heathen  nations. 

(a).  Philistia  (vv.  4-7).  Punishment  upon  the  principal 
cities  (v.  4),  the  land  shall  be  utterly  destroyed  (v.  5)  and 
be  converted  into  a  land  of  shepherds  and  flocks  (v.  6),  to 
be  inhabited  by  the  remnant  of  Judah,  even  in  Ashkelon 
shall  they  lie  down,  for  Jehovah  will  restore  the  captives  ot 
Judah  (v.  7). 

(b).  Moab  and  Amnion  (vv.  8-1 1).  Jehovah  was  ac- 
quainted with  their  treatment  of  Israel  when  on  the  way  to 
the  promised  land  (v.  8),  therefore  Moab  and  Ammon  shall 
be  punished  like  Sodom  and  Gomorrah  with  terrible  and 
perpetual  desolation,  an  insignificant  remnant  of  God's  peo- 
ple shall  spoil  them  and  a  mere  remainder  possess  them 
(v.  q),  all  as  a  direct  consequence  of  their  treatment  of  the 
people  of  the  Lord,  Jehovah  of  hosts  (v.  10).  The  Lord 
will  act  thus  terribly  because  he  will  destroy  all  the  gods  of 
the  earth  and  make  every  soul  a  worshipper  of  himself 
(v.   II). 

(c).    Cush  (2:  12). 

(d).  Assyi'ia  (2:  13-15.)  Jehovah  shall  punish  the 
North — its  chief  country,  Assyria  and  Nineveh  its  capital — 
by  making  them  a  desolation  (v.  13),  to  be  exhibited  in 
their  fields,  ruined  houses,  thresholds  and  cedar  work  (v.  14): 
the  capital  shall  be  a  resting  place  for  beasts  and  despised 
by  passers  by    v.  15). 

Third  Chapter. 

VII.  ferusaleniy  still  sinful  even  in  its  highest  officer Sy 
shall  be  punished  and  is  exhorted  to  wait  upon  Jehovah^  who 


14  Commentary  on  the 

will  care  for  his  penitent  and  ividely  dispersed  suppliants. 
He  zvill  remove  all  shame  from  Jiidah  and  give  to  his  own 
people  all  needed  grace.  Thei'^fore  let  Jiidah  rejoice  both 
because  of  evils  removed  and  grace  bestowed^  for  fehovah 
will  relieve  the  distressed  and  restore  the  captive  (3  :  1-20). 

(a).  The  rebuke  (3 :  1-7).  Woe  denounced  on  sinful 
Jerusalem  (v.  i),  as  disobedient,  incorrigible,  unbelieving 
and  estranged  from  God  (v.  2},  civil  rulers  are  as  roaring 
lions  and  evening  wolves  (v.  3),  her  religious  leaders  deceit- 
ful and  unclean,  violators  of  law  (v.  4):  Jehovah  will  treat 
each  person  as  he  deserves  (v.  5),  his  punishment  of  sin  il- 
lustrated by  what  he  has  done  to  the  nations,  their  towers, 
streets,  cities  and  inhabitants  (v.  6.)  Men  are  called  to  fear 
God  and  receive  his  word  in  order  to  the  preservation  of  their 
homes.  Surrounding  nations  already  endure  the  punish- 
ment of  their  sins. 

(b).  The  summons  (3:  8-10).  God  calls  on  all  to  serve 
him  because  he  will  punish  the  wicked  (v.  8),  then  the  pure 
shall  serve  him  with  unanimity  (v.  9),  and  from  most  dis- 
tant regions  his  dispersed  shall  offer  sacrifices  (v.  10). 

(c).  Promises  of  grace  and  deliverance  (3  :  1 1-15).  In  the 
day  of  God's  grace,  Israel  shall  not  be  ashamed  of  their 
sins.  God  will  remove  the  exultant  proud  (v.  1 1),  but  will 
leave  in  the  midst  a  poor,  afflicted  and  believing  people 
(v.  12)  who  shall  not  sin,  lie  or  deceive,  for  God  shall  sup- 
ply them  with  food,  rest,  courage  and  safety  (v.  13).  The 
people  of  God  in  Israel — its  capital  and  all  its  parts — are 
commanded  to  rejoice  (v.  14)  Jehovah's  acts  summed  up 
in  the  removal  of  Israel's  judgments,  the  clearing  away  of 
their  enemies  and  his  permanent,  beneficent  presence  with 
his  people  (v,  15). 

(d).  Comfort  give^i  (3:  16-18).  Jerusalem  is  called 
upon  to  be  neither  fearful  nor  idle  (v.  16).     Jehovah  in  the 


Prophecy  of  Zephaniah.  15 

midst  of  her  will  save  and  rejoice  over  her  (v.  17)  and  will 
gather  the  penitent  to  a  solemn  assembly  (v.  18). 

(e).  Final  proviises  (3:19,  20).  First,  Jehovah  will 
deliver  his  chosen  people  from  oppression  and  affliction  and 
nnite  them  in  one  glorified  body  in  all  the  earth  (v.  19). 
Second,  he  will  restore  the  captives  to  their  own  land  of 
Judah  and  will  give  them  a  position  of  honor  and  praise 
in  all  the  earth  (v.  20). 


EXPOSITION. 
CHAPTER  I. 

I.      THE   TITLE. 

Verse  i — '-''Word  of  Yahweh  whicJi  was  unto  Ts'pJian- 
yah  son  of  Cushi^  son  of  G' dhalyah^  son  of  Amaryah^  son  of 
Hhizqiah^    in    days   of   Yoshiahu    son    of   Anion ^    king   of 
Y'hudhahy 

This  title  describes  the  following  prophecy,  first,  as  to 
its  source  and  nature;  second,  as  to  the  name  and  family  of 
its  human  author;  and,  third,  as  to  its  date.  The  phrase 
"Word  of  Yahweh"  (Jehovah)  is  not  rendered  definite  by 
the  use  of  the  article.  It  describes  the  following  book  as 
similar  in  nature  to  the  other  revealed  will  of  God  and 
therefore  certainly  inspired.  Inspiration  is  an  influence 
exerted  by  the  Spirit  of  God,  which  suggests  truth,  secures 
its  proper  enunciation  to  others,  guards  it  from  error,  and 
produces  the  designed  effects.  God  speaks  sometimes  by 
an  audible  voice  to  men,  and  always  through  men  of  his 
choice  and  through  no  others.  Prophets  are  qualified  for 
their  work  by  God's  own  Spirit,  guided  by  his  providence, 
assisted  by  his  grace  in  the  discharge  of  duty,  and  are  sure 
to  accomplish  the  end  for  which  Jehovah  sent  them  forth. 
Truth  revealed  by  God  to  men  as  the  rule  of  duty  is  em- 
braced in  "the  word"  of  God.  All  true  prophets  speak 
with   the  same   authority  and  enjoy  the  same  high  honor. 


Prophecy  of  Zephaniah.  17 

The  fact  of  the  special  inspiration  of  the  prophet  is  proved 
by  the  character  ot  his  own  declarations,  and  by  the  miracu- 
lous  signs    which   he  exhibits  so  as  to  convince   men,  and 
especially   his   own    generation,   that    what   he   says  is  the 
word  of  God.      The   process   ot   inspiration    is   mysterious, 
and  is  here  described  as  "Word  of  Jehovah  which  was  unto 
Zephaniah."      As    a    word    expresses    human    thought    so 
"Word  of  Jehovah"  expresses  the  mind  oi  God. — The  ver- 
bal root  of  the  word  "Yahweh"  or  Jehovah  is  also  tlie  root 
of  the  word  translated   "was,"    and    this   suggests    that  the 
process  of  inspiration  is  in  accordance   with   the  entire  na- 
ture of  Jehovah.     Yahweh,  the  original  form   of  the  word 
Jehovah,  evpresses,  first,  that  the  source  of  this  word  is  the 
being   who  is,  who  was,  who  is   to   come, — the  Creator  of 
the   Universe  and   the   Covenant  God  of  Israel. — Hebrew 
names  are  all  significant.     The  names  found  in  this  verse 
have  the  following  significations: — CusJii^  a  Cushite;  CdJial- 
j)'fl/^,,whom  Jehovah  has  made  great;  Amarvah,^^\\o\9\\  has 
said;    Hhisqiali^   strength    of  Jehovah;      Yos/u'a/iu,  Jehovah 
will     save;      A??io?i,    architect,     builder.        On      the     name 
'''•Ts'phnuyah,^^  (Zephaniah),*  Doratheus  and  Epiphanius  ex- 
preis  the  opinion  that  he  was  an   Ephraimite,  but  this  is 
uncertain  tradition.     The  name  perhaps  described  some  fact 
coenected  with  the  birth  of  the  prophet,  and  wes  given  by 
the  mother  to  the  infant,  upon  his  parentage  as  here  described 
for    four    past    generations,  f      There   is   no    doubt   about 
the  fact  that  Zephaniah  prophesied  during  the  reign  of  king 
Josiah  641-610  B.  C,  and  the  probabilitv  is  that  he  uttered 
the  prophecy  in  the  twelfth  year  of  Josiah.      According  to 
chapter  2:  13  sq.,  where  he  predicts  the  destruction  of  the 
kingdom  of  Asshur  and  the  city  of  Nineveh,  the  Assyrian 
empire   was   still   in   existence   and    Nineveh  had    not  yet 

*  See  Introduction  page  5. 
t  See  Introduction  page  5. 


1 8  Commentary  on  the 

fallen.  The  overthrow  of  Nineveh  did  not  occur  until  625 
B.  C.  His  description  of  the  moral  depravity  of  Judah 
corresponds  wiUi  that  of  Jeremiah  who  commenced  to 
propliecy  in  the  thirteenth  year  of  Josiah  (Jer.  i:  y).  From 
these  facts  we  infer  that  he  prophesied  at  least  as  early  as 
B.  C.  629,  and  was  a  powerful  agent  in  securing  the  subse- 
quent reformation.  Keil  and  Delitzsch  think  thatZephaniah 
prophesied  in  the  thirty-first  year  of  Josiah's  reign ;  the 
only  question  being  whether  it  was  the  first  or  second  half 
of  that  year.  Ewald  and  others  assign  him  to  the  first  half 
of  Josiah's  reign,  X 

II.       GOD    WIIX    BRING    RUIN    UPON    ALL   THE    EARTH. 
CHAPTER  I  :  2,  3. 
(For  Summary  see  p.  12  ) 

Verse  2 — ^'' To  gather  I  zvill  gather  all  from  upon  the 
face  of  the  ground — a  saying  of  Yahzveh.'''' 

God  will  certainly  punish  sin,  ''the  soul  that  sin- 
netli  it  shall  die,"  (Ezek.  18:4).  The  fulfillment  of  this 
threatening  has  been  exemplified  in  all  past  history,  and 
will  continue  to  be  endured  while  sin  remains  in  the  uni- 
verse. Of  this  principle,  Scripture  furnishes  us  many 
illustrations.  The  punishment  of  sin  by  death  is  exhibited, 
not  only  in  the  experience  of  individuals,  but  also  in  that 
of  great  masses  of  men,  and  in  the  sufferings  of  Christ  on 
the  cross  for  the  world.  The  announcement  of  this  threat- 
ening has  been  made  by  God  himself  and  through  the 
agency  of  inspired  men  in  many  a  generation.  A  com- 
parison of  verses  2  and  3  with  the  word  of  God  to  Adam 
(Gen.  2:  17  and  3:  17-19),  and  to  Noah  (Gen.  6\  7,  13,  17 
and  Gen.  7:  4,  21,  22,  23),  will  show  that  Zephaniah  only- 
repeats  and  confirms  the  original  curse  of  sin  as  it  applies 

X  See  Introduction  Page  5. 


Prophecy  of  Zephaniah.  19 

to  all  mankind.  Jehovah  has  selected  special  occasions 
when  their  danger  should  be  declared  to  sinful  men;  and 
directed  his  servants  to  improve  such  occasions  by  utter- 
ing the  curse  of  sin  upon  the  whole  world  in  similar  lan- 
guage; and  the  same  thoughts  will  be  repeated  in  the  ears 

ot  men  until   the  day  of  judgement. The    verbs    which 

introduce  the  sentence  possess  almost  similar  radicals.  One 
is  infinitive  and  the  other  a  future.  This  arrangement  is 
designed  to  express  emphasis.  The  original  signification 
of  the  initial  verb  is  that  of  gathering,  as  when  one  gathers 
rubbish  from  a  field  in  order  to  burn  it.  This  gathering 
conveys  the  idea  of  punishment  as  the  end  for  which  the 
gathering  will  be  made,  and  the  addition  of  another  verb  of 
almost  similar  radicals,  expresses  the  intensity  of  the  inflic- 
tion. The  severe  and  utter  destruction  to  which  our 
attention  is  directed,  is  that  which  followed  and  character- 
ized the  rise  of  the  Chaldean  empire  ;  whose  progress  was 
attended  by  extreme  suffering,  involving  loss  of  property, 
captivity  and  death.  The  whole  earth  would  be  subject  to 
this  experience  and  even  the  Chaldeans  by  whose  agency 

the  prophecy  was  partially  fulfilled. The  word  translated 

"the  ground"  is  identical  with  that  used  when  God  is  said 
to  have  made  Adam  of  it  (Gen.  2:  17  and  3:  17,  19).  It 
should  not  be  here  confined  to  the  land  of  Palestine.  The 
word  often  describes  the  earth  as  the  scene  of  God's  neces- 
sary punishment  of  sin. 

Verse  3 — "/  ivill  gather  man  and  beast ;   I  zvill  gather 
bird  of  the  heavens  and  fishes  of  the  sea  and  the  stumbling 
blocks  ivith  the  zvicked,   and  cut  off  the  maji  from  upon  the 
face  of  the  ground ; — a  saying  of  Yahwehy 

Both  the  second  and  thii"d  verses  imply  the  entire  sov- 
ereignty of  Jehovah  and  the  necessary  and  universal  pun- 
ishment of  sin. The   prophet   in   this   verse   points   to 


20  Commentary  on  the 

"man"  as  the  object  of  punishment.  Man  was  created  in 
the  imag-e  of  God  and  is  a  responsible  creature.  The  pen- 
alty ot  sin  is  destruction. — The  animal  kingdom,  which  is 
here  described  in  three  great  divisions,  is  declared  to  be  in- 
volved in  man's  punishment.  "Beast",  "bird"  and  "fishes" 
shall  all  perish  because  of  their  relation  to  man.  Such  things 
as  drought,  famine,  malaria,  pestilence,  war,  forcibly  exhibit 
the  dreadful  consequences  that  result  from  the  relation 
between  animals  and  man  as  their  head  and  representative. 

The     word    rendered     "stumbling-blocks"     embraces 

every  thing  which  may  be  a  cause  of  offense  through  the 
influence  of  which  men  are  led  into  the  commissiftn  of  sin. 
Among  these,  idols  may  especially  be  mentioned  because 
an   idol  is  a  senseless  block  of  wood   or  stone  over   which 

rational  man  plunges  into  ruin. "Man"  is  mentioned  a 

second  time  in  this  verse  as  the  object  of  punishment.  The 
prophecy  describes  the  Chaldean  invasion  of  the  then 
known  world.  Babslon  would  soon  obtain  supreme  con- 
trol, and  would  act  as  the  agent  of  Jehovah  in  the  infliction 
of  the  prescribed  penalty.  They  are  spared,  though  but 
men  themselves,  because  used  as  Jehovah's  instrument  in 
the  infliction  of  the  future  punishment. 

III.      JEHOVAH'S  HATRED  OF  THE  IDOLATRY  OF    JUDAH  AND 

AND    HIS    DETERMINATION    TO    PUNISH    IT. 

CHAPTER  I  :  4-6. 

(For  Summaby  see  p.  12). 

Verse  4 — '•'•And  stretch  out  my  hand  2ipon  Judah^  and 
upon  all  the  inhabitants  of  Jerusalem^  and  cttt  off.,  to  ivit.,  the 
remnant  of  Baal  from  this  place.,  to  zvit,  the  najue  of  the 
Chemarifji  zvith  the  priests.'''' 

The  first   object   of   the  divine  wrath  included  in  the 


Prophecy  of  Zephaniah.  21 

preceding  threat  of  punishment,  is  "Judah," — especially  all 
the  inhabitants  of  its  capital  city,  "Jerusalem."  Judah  had 
been  God's  chosen  people,  they  had  his  personal  presence  in 
the  tabernacle  and  the  temple,  his  written  law  was  in  their 
hands,  he  had  led  them  along  through  all  their  past  history, 
his  Son  should  be  their  Messiah.  The  blessings  which 
Judah  had  enjoyed  only  increased  its  guilt  in  rejecting  the 
service  of  Jehovah.  Their  practice  of  idolatry  in  the  days  of 
Manasseh  and  Anion  had  rendered  the  punishment  of  Judah 
so  necessary  that  it  could  not  be  remitted. — Though  king 
Josiah  had  commenced  his  efforts  at  reform  yet  idolatry 
prevailed;  consequently  the  "hand"  of  Jehovah  was  already 
at  work  preparing  appropriate  punishment  Man  has  a 
hand  with  which  he  executes  his  will.  All  the  agencies 
and  implements  by  which  he  accomplishes  his  purposes  are 
included  in  the  figure  of  the  hand  which  Jehovah  stretches. 
Jehovah's  hand  outstretched  is  omnipotent,  and  will  come 
in  destructive  contact  with  this  idolatry  of  both  land  and 
city  in  his  own  time  and  in  his  own  way.  (So  Jer.  51: 
25,  Ezek.  6:  14,  15  and  25:  J 2>)- Of  these  the  first  men- 
tioned is  the  "remnant  of  Baal"  Baal  was  the  supreme 
God  of  the  Phoenicians  and  was  also  recognized  as  divine 
by  other  surrounding  nations.  The  Chaldean  name  Bel 
probably  designates  the  same  God.  Indications  of  the 
idolatrous  worship  of  Baal  are  frequent  in  the  Scriptures  of 
the  Old  Testament. — (Judges  2:  12,  I  Kings  11:  7,  16,  31 
and  18:  19,  II  Kings  10:  19  and  21:  31,  II  Chron.  28:  2). 
Jerusalem  had  always  been  the  religious  capital  of  Judah, 
and  the  worshippers  of  Baal  had  made  their  way  into  the 
temple  and  held  a  place  in  its  religious  service.  This 
Jehovah  will  no  longer  endure.  Every  thing  employed  in 
idol-worship  should  be  cut  off — the  images,  the  instruments 
and  vessels  used  in  the   service  and   the  worshippers. 


22  Commentary  on  the 

This  cleansing  process  shonld  be  so  thorough  that  the 
whole  "remnant"  of  Baal  should  be  destroyed  so  that 
every  one  who  bore  the  name  of  "the  Chemarim"  should 
perish  together  with  "the  priests."  The  cleansing  work  of 
king  Josiah  described  in  II  Kings  23  :  5,  corresponds  exactly 
with  the  language  of  the  prophet.  They  were  to  destroy 
the  very  name  of  the  Chemarim  whom  the  kings  of  Judah 
had  ordained  to  burn  incense  in  Judah  and  Jerusalem. 
King  Josiah  commenced  his  work  of  purification  in  the 
temple  and  city  of  Jerusalem  in  the  twelfth  year  of  his 
reign,  and  the  language  of  the  prophet  implies  that 
Jerusalem  was  the  place  where  he  delivered  his  message. 
Zephaniah  was  not  known  as  a  prophet  when  the  book  of  the 
law  was  found.  An  appeal  was  made  by  the  king  to 
the  prophetess  Huldah  for  instruction.  After  Huldah  had 
revealed  to  the  king  the  coming  punishment  of  Judah,  God 
raised  up  Zephaniah  to  define  the  nature  and  extent  of  the 
penalty.  The  record  of  Josiah's  acts  shows  that  he  at- 
tempted to  fulfil  the  word  of  God  in  Judah  and  in  all 
Israel.  The  origin  of  the  word  Chemarim  is  uncertain. 
The  priests  in  this  verse  are  probably  priests  of  Baal  and 
will  for  that  reason  be  cut  off. 

Verse  5 — '■'■And^  to  wit,  those  worshipping  upon  the 
roofs  nnto  the  host  of  the  heaven;  and^  to  wit^  those  worship- 
ptng^  those  swearing  nnto  Yahweh  and  those  swearing  by 
Malcha?ny 

Two  classes  of  worshippers  are  described  in  this  verse. 
The  first  consists  of  star-worshippers.  They  worshipped 
the  sun,  moon,  planets  and  stars.  The  phrase  "host  of  the 
heavens"  describes  the  heavenly  bodies  as  a  living  army, 
occupying  the  visible  heavens  and  exerting  an  irresistible 
influence  upon  the  affairs  of  men.  This  worship  was  ren- 
dered on   the  housetops  because  the  flat  roofs  furnished  a 


Prophecy  of  Zephaniah.  23 

retired  and  a  convenient  place,  which  seemed  nearer  heaven. 
Here  they  worshipped  either  the  whole  host,  or  some  star 
as  the  material  representative  of  a  particular  divinity, — as 
the  star  of  the  God  Chiun  or  Remphan  (Amos  5  :  26,  Acts 

7 :  43). The  second  class  of  worshippers  are  those  who, 

professing  reverence  for  the  true  God,  attempt  to  combine 
it  with  the  service  of  idols.  This  they  do  by  swearing  by 
both  "Yahweh"  (Jehovah)  and  "Malcham,"  translated 
"their  king."  Milcom  is  mentioned  in  I  Kings  11:  5,  as 
the  God  of  the  children  of  Amnion.  "Malcham"  does  not, 
however,  present  the  same  orthography  and  for  this  reason 
is  interpreted  by  some  "their  king."  It  presents  the  ap- 
pearance of  an  appellative  noun  signifying  "their  king." 

An  oath  implies  the  possession  of  divine  attributes  by 

him  in  whose  name  it  is  taken  (see  Deut.  5:11  and  6  :  13). 
There  is  but  one  living  and  true  God.  Some  render  divine 
honors  both  to  Jehovah  and  to  Malcham.  Whether  men 
introduced  the  names  both  of  Jehovah  and  Malcham  into 
the  same  oath  or  swore  sometimes  by  one  name  and  some- 
times by  another  any  such  recognition  of  an  idol  as  God 
was  sinful. 

Verse  6 — '•'And^  to  wit^  those  zvho  are  turned  back  from 
after  Yahweh,  and  who  have  not  sought  nor  inquired  after- 
Yahweh.'''' 

Two  other  classes  of  persons  are  here  described  as  ob- 
jects of  divine  wrath.  First,  apostates,  or  those  who,  hav 
ing  confessed  themselves  servants  of  the  God  of  Israel,  now 
have  abandoned  his  service,  the  second  class  comprehend 
either  Gentiles  or  atheists  who  do  not  even  inquire  after 
Jehovah. 


24  Commentary  on  the 

iv,     the  characteristics  of  the  coming  day  of 
jehovah's  wrath.     chapter  i:  7-  23. 

(FoK  Summary  see  p.  12) 

Verse  7 — "^^  silent  before  Lord  Yahzveh ;  for  a  day 
of  Yahzveh  is  at  hand^  for  Yahzveh  has  prepared  a  sacrifice^ 
he  has  consecrated  his  guests.'''' 

The  first  great  duty  here  inculcated  is  that  of  silence. 
This  expresses  reverential  submission  to  Jehovah  as  their 
Creator  and  consequently  their  sovereign.  (See  my  Com- 
mentary on  Habakkuk  2 :  20).  They  are  his  creatures  and 
his  covenant  people.  They  should  recognize  his  supreme 
authority  by  the  absence  of  their  complaints  against  his 
law,  their  personal  reverence  for  Jehovah  and  their  earnest 
efforts  to  obey  his  will.     This  is  to  the  creature  the  only 

proper  mode  of  behavior. The  reason  assigned  is   that 

"a  day  of  Jehovah''  is  at  hand.  A  day  ol  Jehovah  is  one 
in  which  his  presence  is  manifested  and  his  wonderful  attri- 
butes exemplified  and  illustrated  in  his  dealings  with  men. 
(See    Isa.   13:  6,  9  and  Joel   i:  15,  &c.)     Unexpected  and 

unbelieved  in,  that  day  will  certainly  come  soon. ^Jehovah 

has  already  made  all  necessary  preparations  for  a  sacrifice. 
He  has  made  ready  "the  sacrifice,  he  has  consecrated  his 
guests."  (See  Jer.  22:  7  and  Joel  3:  9).  This  sacrifice  is 
the  Jewish  nation,  and  those  who  are  called  to  partake  of 
the  sacrificial  feast  are  the  Chaldeans.  (See  Keil  and 
Delitzsch  on  Zeph.  i:  7).  Making  provision  for  the  pun- 
ishment of  the  sins  of  his  people  is  an  essential  attribute 
of  God's  nature.  There  must  be  a  sacrifice  for  sin.  The 
blood  of  the  sacrifice  was  sprinkled  on  the  altar.  The 
offerers  partook  of  the  flesh  of  the  victim.  Here  [ehovah 
has  given  all  authority  to  his  invited  guests.  The  animals 
may   be   included   in   the   number  of  his    guests,    as    they 


Prophecy  of  Zephaniah.  25 

assisted  in  the  execution  of  the  punishment  of  sin.  (See 
Dent.  28:  26  and  Ezek.  39:  17).  The  dav  of  Jehovali's 
wrath  is  sometimes  the  day  of  his  mercy  and  grace. 

Verse  8 — '■'■And  it  {shall)  he  in  a  day  of  YalnvclCs  sacri- 
fice^ and  I  pjinish  upon  the  princes  and  iipon  the  ki?ig's  sons, 
and  upon  all  putting  on  strange  clothing.''^ 

The  first  element  in  the  description  of  the  punisliment 
which  Jehovah  should  inflict,  is  that  it  should  be  in  "a  day 
of  sacrifice."  In  that  day  Jehovah  will  accept  the  chastise- 
ment and  the  sacrifice  which  his  sovereignty  required. — 
At  that  time  Jehovah  will  punish  those  who  most  probably 
may  expect  impunity,  including  "princes,"  "king's  sons" 
and  those  who  wear  "strange  clothing;"  these  classes  are 
especially  pointed  out  as  objects  of  punishment  because  they 
were  the  most  conspicuous  among  the  citizens  of  Judah  in 
the  violation  of  law.  "The  princes  were  persons  appointed 
to  be  rulers  over  various  organizations  of  people,  and  were 
heads  over  thousands,  over  hundreds,  over  fifties,  over  tens, 
&c.  "The  king's  sons"  describe  children  belonging 
to  the  household  of  the  king  and  his  immediate  rela- 
tives. The  third  class  includes  those  who  wear  "strange" 
apparel,  belonging  either  to  foreign  nations  or  to  those  who 
imitate  them  in  their  clothing. 

Verse  9 — '■'■And  pwiish  upon  every  one  leaping  upon 
the  threshold  in  that  day^  those  filling  the  house  of  their 
master  ivith  violence  and  deceit.''^ 

Some  interpreters  regard  the  two  clauses  of  this  verse 
as  referring  to  two  classes  of  sinners.  The  fact  that  there 
is  no  conjunction  between  them  renders  it  probable  that 
both  clauses  refer  to  the  same  class  of  persons.  Thev  are 
described  first  as  those  who,  by  "leaping  upon  the  thresh- 
old "  exhibit  their  reverence  for  an  idol  into  whose  temple 


26  Commentary  on  the 

they  tntei'.  The  oricrin  of  this  custom  in  Philistia  is  men- 
tioned in  I  Sanir5:  4,  5.  They  are  described,  secondly,  as 
those  who  "fill  the  house"  of  their  lord  to  whom  the>'  have 
fered  this  reverence  with  the  fruits  of  "violence"  and 
"deceit."  They  thus  combine  the  worship  of  their  god 
with  the  violation  of  law.  Both  reverence  ior  idols  and 
lawless  conduct  separate  men  from  Jehovah. 

Verse  10 — ^'•And  there  sJiall  be  in  that  day  a  saying  of 
YahivcJi,  a  voice  of  a  cry  from  the  gate  of  the  fishes,  and  a  ivail 
from  the  second  {or  MisJineJi)  and  a  great  crash  from  the  hills.'' 

Again  claiming  to  be  a  special  messenger  of  Jehovah, 
tlie  prophet  predicts  the  peculiar  experience  of  Jerusalem. 
The  first  thing  mentioned  is  "the  voice  of  a  cry  from  the 
fish-gatfe."  This  gate,  according  to  Jerome,  was  in  the 
northern  wall,  through  which  Nebuchadnezzar's  army 
gained  admission  to  the  cit>-.  This  opinion  is  sustained  by 
Robinson  (Pal.  II.  118).  It  gained  its  name  from  the  fact 
that  it  was  the  principal  market  for  the  fish  which  came 
from  the  Jordan,  the  lake  of  Galilee  and  the  Mediterranean 
sea.  It  probably  offered  a  market  for  both  the  city  and  the 
surrounding  country.  In  tiiis  day  the  voice  here  foretold 
is  not  that  of  the  ordinary  fish-market  but  the  shout  of  the 
conqueror  and  the  crv  of  the  conquered  as  the  Chaldeans 
enter  the  city. — Poole  thinks  that  the  fish-gate  was  on  the 
west  side  of  the  city.  The  second  element  in  the  descrip- 
tion is  the  wailing  "from  the  second  (or  Mishneh)."  This 
is  interpreted  bv  some  to  be  a  second  gate  through  which 
the  conquering  army  took  possession  of  the  larger  part  of 
the  citv.  Others  think  it  refers  to  the  western  or  second 
part  of  the  city.  Nehemiah  11  :g  refers  to  a  second 
division  of  the  city,  which  bore  the  name  of  the  second  city. 
His  use  of  the  term  is  a  strong  endorsement  of  its  significa- 
tion here.     Ewald    renders  it  Neustadt  or  "Newtown."      It 


Prophecy  of  Zephaniah.  27 

has  been  described  as  Acra,  one  of  Uie  elevations  on  which 
the  city  is  bnilt.  It  is  the  name  of  that  part  ot  the  citv  in 
wliich  tlie  prophetess  Hnldah  lived.  (II  Kings  22:  14, 
II  Cbron.  34:  22). — The  tliird  element  is  the  ''great  crash 
from  the  hills."  These  are  the  liills  upon  which  the, city 
is  built  The  crashing  is  the  destruction  of  the  city  built 
on  the  hills  within  the  walls,  such  as  Zion  and  Moriah,  and 
the  hills  surrounding  the  city  such  as  Olivet,  Goath  and 
Gareb,  (Jer.  31:39).  This  verse  describes  the  progress 
of  the  Chaldeans  in  the  conquest  of  the  city.  Calvin  re- 
gards the  description  in  this  verse  as  progressive  beginning 
with  the  cry  at  the  fish-gate,  followed  by  a  wailing  at  the 
second  and  concluded  with  a  great  crash  from  the  hills. 

Verse  ii — "PVai/.j't-  inhabitants  of  the  Mortar,  for  every 
people  of  Canaan  is  destroyed,  all  bearers  of  silver  are  eia  offr 

"Wailing"  is  a  token  of  distress  and  anguish  which 
shall  be  the  expression  of  the  punishment  of  the  citizens  of 
Jerusalem;  which  is  here  called  "Maktesh"  (i.  e.,  the 
Mortar,)  because  as  the  drugs  are  reduced  to  powder  in  a 
mortar  under  a  pestle,  so  the  inhabitants  of  Jerusalem  shall 
perish.  (See  also  Prov.  27:  22).  In  accordance  with  this 
interpretation  Jeremiah  describes  Babylon  as  a  hammer  or 
pestle  by  the  use  of  which  this  pulverization  shall  be  ac- 
complished. Others  interpret  Maktesh  to  mean  a  place  of 
merchandise  in  which  the  great  aim  of  the  inhabitants  is 
to  gain  advantage  over  their  neighbors.  As  an  appelative, 
the  word  may  apply  either  to  the  whole  city  or  to  one  of  its 
valleys  where  people  gathered  for  the  sale  of  their  goods. 
Keil  supposes  the  mortar  to  be  the  depression  which  runs 
south  between  Acra  ou  the  west  and  Bezetha  and  Moriah 
on  the  east,  called  by  Josephus  "  the  Cheese-makers'  Vallev," 
and  by  the  present  inhabitants  et  I  Fad  and  the  Mill  valley. 
As  inhabitants  either  of  this  city  or  a  part  of  it,  they  are 


28  Commentary  on  the 

called  upon  to  wail;  their  life  and  work  must  lead  to  sorrow. 
Attention  is  specially  directed  to  two  reasons  why  they 
should  mourn.  The  first  is  that  "every  people  of  Canaan 
is  destroyed."  Or,  as  some  translate,  the  "people  of  mer- 
chandise" (Gesenius'  Lexicon,  see  Isa.  2  :  3-8,  Ezek.  17  :  4). 
meaning  (i)  a  great  concourse  ot  buyers  and  sellers  who 
gathered  there;  or  .(2),  especially  the  various  tribes  residing 
in  the  land  of  Canaan,  who  assemble  there  for  purposes  of 
trade  and  exchange.  The  latter  were  the  original  inhabi- 
tants of  the  land,  who  were  expelled  by  the  Israelites  from 
a  large  part  of  it.  Some  were  still  to  be  found  in  the  low- 
lands along  the  Mediterranean.  The  cities  of  Tyre,  Sidon, 
Gaza,  Gath  Ekron,  Ashdod  and  Ashkelon  had  had  much 
intercourse  with  Jerusalem  in  Josiah's  day  and  would  suffer 

terribly   by   the  overthrow   of  Jerusalem. The    second 

reason  is  that  "the  bearers  of  silver,"  i.  e.,  the  bankers  and 
brokers,  necessary  elements  in  a  mercantile  community, 
who  make  unlawful  gain  by  trade  or  usury,  shall  be  cut  off. 

Verse  12 — "And  it  shall  be  in  that  time  I  will  search 
Ja  usaleni  with  lights,  and  p?inish  upon  the  men  settled  upon 
their  lees,  those  saying  in  their  hearts  Yahweh  zvill  not  do  good 
and  will  not  do  evil.'' 

The  prophet  now  portrays  another  feature  in  the  de- 
scription of  the  coming  day  of  the  wrath  of  God,  which, 
was  fulfilled  in  the  conquest  of  Jerusalem  by  the  Chaldeans 
and  by  the  Romans  under  Titus.  (See  Keil  and  Delitzsh 
in  loco).  The  season  of  punishment  is  described  not  merely 
as  a  day  of  twenty-four  hours,  but  embraces  all  the  time 
necessary  for  the  examination  and  punishment  of  Jerusalem 
andjudeaby  Jehovah.  Nothing  which  is  a  violation  of  his 
will,  and  no  one  who  is  a  transgressor  of  his  law,  can 
escape  his  inspection.  The  most  secret  place  is  open  to  his 
all  penetrating  sight ;  omnipresence  and  omniscience  are  his 
essential  attributes.       The    search    will    be  thorough,   and 


Prophecy  of  Zephaniah.  29 

specially  directed  to  Jerusalem  as  the  capital  city  of  Jiidah 
and  the  chief  city  of  Jehovah's  worship.  This  inspection 
will  certainly  be  accompanied  by  his  punishment  of  trans- 
gressors, (including  those  who  are  ashamed  of  their  sins  or 
afraid  of  its  punishment,)  by  personal   affliction   in    mind, 

bod)-,  or  estate. These  are  said  to  be  "settled  upon  their 

lees"  like  wine  after  the  process  of  fermentation,  and  no 
longer  giving  token  of  a  desire  to  obey  Jehovah's  will. 
Calvin  mentions  two  classes  as  objects  of  punishment, 
namely;  those  hardened  either  (i)  by  their  carelessness,  or, 
(2)  by  their  stupidity. — Seated  "upon  their  lees" — with  their 
limbs  folded  together  beneath  them, — they  exhibit  their  in- 
difference to  true  religion  and  their  desire  to  enjoy  their 
earthly  treasure,  creed,  comfort  or  society.  Besides  this 
hardness  of  heart,  they  "say  in  their  hearts,"  even  though 
they  do  not  say  it  in  words,  that  they  do  not  recognize 
Jehovah  as  one  who  does  either  good  or  evil. 

Verse  13 — ''And  their  wealth  shall  be  for  a  booty  and  their 
houses  for  a  desolation ;  and  th^y  bidld  houses  and  shall  not 
inhabit  them,  and  plant  vineyards  and  shall  not  drink  their 
wine'' 

The  prophet  continues  his  description  of  the  punish- 
ment that  shall  follow  Jehovah's  inspection  of  Jerusalem 
and  which  had  already  been  announced  by  Moses  in  Deut. 
28:  30.  Their  chastisements  shall  reach  them  through 
their  possessions,  which  they  expected  to  afford  them  com- 
fort and  peace  Strangers  shall  enjoy  "their  wealth,"  con- 
sisting in  riches,  merchandise,  food,  and  all  domestic  prop- 
erty, and  thus  their  wealth  shall  enrich  their  enemies. 
Their  "houses"  shall  be  taken  away  from  them.     The  very 

houses  built  with  the  expectation  of  occupying  them. 

Though  they  plant  "vineyards"  their  enemies  shall  enjoy 
the  wine  which  their  labor  hath  produced.  Howev^er  much 
support,    comfort   and    pleasure  they  had  previously    pos- 


30  Commentary  on  the 

sessed,  or  on  however  strong  a  foundation  they  had  built 
their  hopes  ol  prosperity,  or  however  closely  their  plans 
were  concealed  from  Jehovah,  as  they  thought,  their  expec- 
tations shall  be  disappointed  and  their  sin  punished. 

Verse  14 — '■'■Near  is  the  great  day  of  Yahiveli  ;  near 
and  exceedingly  speedy  ;  a  '  voice  of  a  day  of  YaJiweli^ — the 
viigJity  one  is  there  crying  out  bitterly.'''' 

This  "day  of  Jehovah"  in  which  he  will  exercise  his  at- 
tributes as  God  in  covenant  relations  with  the  Jews,  is  es- 
pecially "great"  because  it  will  exhibit  marked  tokens  of  his 
wisdom,  holiness,  justice  and  powder.  The  nearness  of  its 
approach  is  not  only  distinctly  uttered  but  repeated  em- 
phatically ;  and  of  course  the  nearer  it  approaches  the  more 
dreadful  it  becomes.  Nothing  shall  retard  its  speed  or  pre- 
vent its  sure  arrival.  This  assurance  is  confirmed  by  the 
"voice"  of  the  day  itself  which  heralds  its  speedy  approach. 
Henderson  and  others  translate  the  word  "voice"  by 
"noise";  Keil  and  Delitzsch  by  an  interjection  "hear"  or 
"hark,"  but  the  usual  translation  suggests  a  personification 
of  the  day,  which,  like  one  in  the  deepest  affliction,  utters 
such  cries  and  groans  as  imply  extreme  suffering  endured 
by  "the  mighty  one"  crying  there  bitterly.  His  cries  are 
occasioned  by  the  assault  and  capture  of  the  city  and  the 
slaughter  of  its  inhabitants  in  which  even  the  mighty  man 
shall  share. 

Verse  15 — "^  day  of  outpouring  is  that  day ;  a  day  of 
trouble  and  distress  ;  a  day  of  devastation  and  desolation  ;  a  day 
of  darkness  and  gloo7n  ;  a  day  of  cloud  and  thick  darkness.'''' 

In  this  and  in  the  next  verse  the  coming  day 
is  described  in  language  which  many  critics  say  includes  all 
the  words  by  which  the  Hebrew  designates  coming  sorrow. 
These  terms  with  the  exception  of  the  first  clause — which 
all  the  rest  contribute  to  explain  and  enforce — are  arranged 
in  pairs  in  order  to  express  the  intensity  of  the  punishment 


Prophf.cy  of  Zephaniah.  31 

to  be  endured.  The  first  pair  is  found  in  Job  15:  24,  the 
second  in  Job  30:  3  and  38:  27,  the  third  in  Joel  2:  2,  the 
fourth  in  Dent.  4:11.  The  day  is  first  a  day  of  judgement 
in  special  reference  to  the  overflowing  of  Jehovah's  anger 
against  his  chosen  people  in  various  ways.  It  would  be 
the  wrath  of  the  same  who  had  so  recently  punished  Israel 
and  who  will  judge  the  world  at  the  last  day.  These  very 
words  open  the  old  Latin  hymn  which  describes  the  judge- 
ment, i.  e.  "Dies  irae  dies  ilia."  The  first  pair  of  harmS) 
"trouble  and  distress,"  includes  suffering  of  mind  and  body, 
of  weakness,  defeat,  separation  from  family,  friends,  city, 
and  lands,  of  pain  and  death. 

The  second  pair  "devastation  and  desolation,"  de" 
scribes  a  day  in  which  lands  and  dwellings  should  be  ren- 
dered useless  because  unproductive  and  uninhabitable.  The 
third  pair  "darkness  and  gloom,"  describes  a  day  in  which 
sufficient  light  is  absent  and  in  which  such  obscurity  pre- 
vails that  their  enemies  are  hidden  from  them  while  they 
are  more  readily  exposed  to  attack  and  less  able  to  resist  it. 
Its  gloom  is  increasing  and  will  soon  be  impenetrable. 
The  last  pair  "cloud  and  thick  darkness,"  describes  a  day 
in  which  speedily  approaching  storm  and  tempest  are 
threatened  besides  the  darkness.  Thick  darkness  is  but  one 
word  in  Hebrew  and  expresses  more  decided  gloom  than 
that  mentioned  in  the  preceding  pair. 

Verse  16 — "^  day  of  tyuDipet  and  din  against  the  for- 
tified cities  and  against  tJie  lofty  tozversy 

The  fifth  pair  of  terrors  includes  the  outcry  of  the  trum- 
pet calling  to  battle  and  also  the  din  proceeding  from  the 
actual  assault  of  an  invading  host.  These  are  sources  of 
terror  to  all  fortified  cities  and  high  towers.  Neither  walls 
nor  towers  shall  be  able  to  withstand  their  attack,  and  the 
cities  and  towers  of  Judah  shall  share  in  the  punishment 
of  Jerusalem. 


32  Commentary  on  the 

Verse  17 — ^^And  I  will  bring  distress  upon  majt^  and 
they  walk  like  the  blind  because  they  have  sinned  against 
Yahweh  and  their  blood  is  poured  out  like  the  dust  and  their 
fiesh  like  the  dungy 

"Distress"  shall  fall  on  men  as  if  the  hand  of  Jehovah 
brought  it  and  the  reason  of  its  infliction  is  that  men  have 
broken  God's  law.  This  distress  shall  consist  of  a  trouble 
which  shall  make  their  lives  bitter,  the  loss  of  sight  like 
the  blind  (Deut.  28:  29)  that  be  in  darkness  as  to  the  right 
way,  exposed  to  danger  and  death,  unable  to  do  their  own 
work,  secure  their  own  happiness  or  protect  themselves  from 
evil.  The  second  element  in  this  distress  is  that  when  they 
die  "their  blood,"  whose  shedding  is  the  cause  of  death,  shall 
be  cast  out  as  impure  and  unclean.  Their  flesh  shall  be 
strewn  upon  the  ground  as  dung. 

Verse  18 — '''•Even  their  silver^  even  their  gold  shall  not 
be  able  to  deliver  them  in  a  day  of  wrath  of  Yahiveh^  by  afire 
of  his  indignation  shall  the  whole  land  be  devoured ;  for  a 
complete  even  a  sudden  end  shall  he  niake  of  all  inhabitants 
of  the  landy 

The  precious  metals  which  they  have  treasured  up 
cannot  satisfy  the  demands  which  shall  be  made  on  them. 
(See  Prov.  11:4  and  Ecc.  5  :  13.)  In  his  own  time  and  way 
Jehovah  will  inflict  the  threatened  punishment  and  all 
human  valuables  are  as  the  dust  of  the  earth  in  his  sight. 
The  infliction  of  a  penalty  and  its  time  of  completion  are 
certain.  The  "  fire  "  of  his  jealousy  describes  the  fierceness  of 
Jehovah's  indignation  as  that  of  a  husband  against  an  un- 
faithful wife.  The  wrath  of  Jehovah  shall  flame  so  as 
utterly  to  destroy  the  "land."  This  destruction  shall  proceed 
from  Jerusalem  unto  every  part  of  the  land  of  Judah.  It 
is  near  and  very  terrible.  The  second  clause  announces  the 
completeness  and  severity  of  the  coming  judgment.  Many 
expositors  interpret  the  word  "land"  so  as  to  include  the 
whole  earth. 


Prophecy  of  Zephaniah.  33 

CHAPTER  SECOND. 

V.  EXHORTATION  TO  ESCAPE  WRATH  BY  REPENTANCE.  VS.  I-7. 

(F'OK   SUMM.ARY  gEE  P.    12) 

Verse  i — "  Gather  vonrsehes,  and  gather^  nation  not 
ashamed y 

The  "nation"  is  here  described  by  a  participle  which  is 
translated  by  the  Vulgate,  Calvin,  Jerome  and  others  "non 
amabilis."  If  this  translation  be  correct,  it  suggests  the 
thought  that  the  nation  is  not  practicing  the  law  of  Jehovah 
and  is  therefore  not  lovely.  The  interpretation  "not 
ashamed"  is  more  generally  adopted  and  more  probabh- 
correct.  They  ought  to  be  ashamed  since  they  neglected  so 
many  duties  and  violated  so  many  laws.  This  interpreta- 
tion is  given  by  SchafF,  Keil  and  Delitzsch,  George  Adam 
Smith,  Nowack  and  Orelli.  The  prophet  calls  upon  the 
Jews  in  view  of  tliis  characteristic  to  assemble  themselves 
before  God  in  order  that  they  may  unitedly  endeavor  to 
secure  his  favor  and  return  to  his  service.  The  first  two 
verbs  are  derived  from  the  same  root  and  are  both  in  the 
plural  number.  The  first  is  in  the  Hithpael  and  the  second 
in  the  Qal.  The  nation  is  not  addressed  as  a  unit  but  as 
composed  of  separate  individuals  each  of  whom  must  do 
for  himself  what  will  prepare  him  to  meet  the  Lord,  and  do 
it  earnestly.  They  must  gather  together  as  penitents 
though  now  unabashed  or  not  ashamed. 

Verse  2 — "  Before  the  bringing  forth  of  a  decree,  a  day 
as  chaff  passes  over^  before  there  shall-  not  come  upon  you  the 
fierceness  of  the  ivrath  of  Yalnveh;  before  there  shall  not 
come  upon  yon  a  day  of  the  anger  of  Yahweh^ 

The  reason  for  assuming  the  posture  of  the  humble 
penitent  is  that  they  may  meet  great  and  impending  danger. 
The  coming  catastrophe  is  introduced  by  the  word  "before" 


34  Commentary  on  the 

in  each  of  the  three  clauses  which  implies  that  the  neces- 
sary preparation  must  be  made  before  the  judgement  comes 
or  not  at  all.  The  judgement  is  described  as  the  child  of 
a  "decree"  because  it  is  the  fulfilment,  the  result,  the  consum- 
mation of  a  purpose  which  has  ordained  the  punishment  of 
sin.  The  decree  is  the  expression  of  sovereign  authority, 
unchangeable,  irresistable  and  self-producing.  The  accom- 
plishment of  the  decree  is  described  as  a  'Vrtv"  pointing  out 
the  portion  ot  time  in  which  it  shall  be  fulfilled.  It  is  not 
a  day  of  the  week  necessarily,  but  a  period  of  time  within 
which  the  work  assigned  to  it  shall  be  accomplished.  When 
it  comes  it  "  passes  over,"  it  will  come  and  go  as  rapidly 
as  the  chaff  before  the  wind.  Notjiing  can  hinder  its  ar- 
rival, impede  its  progress  or  prevent  its  close.  This  day  as 
it  passes  will  exhibit  the  intensity  of  God's  wrath  against 
sin.  Jehovah  as  the  covenant  God  of  Israel  must  punish 
the  sinners,  because  they  are  his  creatures  and  because  they 
are  his  covenant  people,  and  against  them  his  anger  is  in- 
tense. The  last  clause  repeats  the  declaration  already  made 
that  Jehovah  hates  sin  and  has  appointed  a  specified  time 
for  its  punishment  which  will  come  soon.  The  repetition 
of  these  truths  increases  the  force  of  the  warning. 

Verse  3 — '•'•Seek  ye  Yahiveh,  all  humble  of  tJie  laud 
who  have  done  his  jiidgnieiit.  Seek  righteousness ;  seek  hu- 
mility ;  perhaps  ye  shall  be  hid  in  a  day  of  anger  of  Yahzoehy 

Special  directions  are  here  given  to  the  faithful  in 
Israel  to  "seek"  Jehovah  the  very  God  against  whom  the 
nation  had  sinned  and  who  alone  can  hide  them  in  his 
hand  when  the  da}'  of  trouble  shall  come.  This  they  must 
do  by  appealing  to  him  for  help.  This  conduct  had  already 
shown  its  good  fruit  in  their  humility  and  obedience  to  the 
law  of  God.  "'Judgment'  in  the  sense  of  revealed  statutes." 
(Cowles).  Laying  aside  all  spiritual  pride,  trusting  in 
Jehovah,   obeying  his  will,  and  submitting  to  his  govern- 


Prophecy  of  Zephaniah.  35 

ment  in  the  midst  of  their  trouble,  they  must  continue  the 
same  line  of  conduct  and  seek  righteousness  and  humility. 
The  enemies  of  Jehovah  should  certainly  and  suddenly  be 
destroyed.  Only  one  thing  would  protect  any  man  from 
the  terrible  consequences  of  Jehovah's  anger  and  that  was  to 
"be  hid"  in  his  hand.  All  who  are  thus  hidden  shall  be 
pardoned  and  saved,  (Keil  and  Delitzsch.)  It  is  possible  for 
Jehovah  to  shield  the  meek  from  his  own  anger.  Jehovah 
never  forgets,  neglects  or  rejects  his  own. 

VI.    REASONS     FOR  PENITENT  RIGHTEOUSNESS  DRAWN  FROM 
FUTURE  CONDITION  OF  THE  NEIGHBORING 

NATIONS.     (Chap.  2  :  4-15.) 

(Foil  ^UMMAHY  SEE   P.   13) 

(A)     Philistia,  vs.  4-7. 

Verse  4 — ''For  Gaza  shall  be  forsaken  and  Aslikelon 
imto  desolation :  as  for  Ashdod^  they  shall  drive  her  out  at 
noon-day  a7id  Ekron  shall  be  rooted  iipy 

This  verse  assigns  as  a  reason  for  penitent  righteous- 
ness the  fact  that  the  cities  of  the  Philistines  shall  be  pun- 
ished. Therefore  they  shall  be  incapable  of  rendering  any 
help  or  comfort.  The  five  principal  cities  of  the  Philis- 
tines were  Gaza,  Gath,  Ekron,  Ashdod  and  Ashkelon.  Of 
these,  four  are  here  mentioned  in  order  to  show  the  condi- 
tion of  the  country  by  its  cities.  The  name  of  Gath  is 
omitted  perhaps  on  account  of  the  parallelism.  In  Amos 
1 :  8  and  Zechariah  9 :  5  the  same  four  cities  are  mentioned 
and  Gath  also  omitted.  Mighty  as  these  had  been  they 
should  feel  the  effects  of  subjection  to  a  victorious  enemy 
such  as  desertion,  up-rooting,  desolation  and  being  driven 
out  at  "noonday,"  the  usual  time  for  rest  and  sleep  in  that 
climate.  The  declaration  is  more  remarkable  because  of 
the  instances  of  paronomasia  to  be  found  in  the  Hebrew 
text  in  the  first  and  last  clauses  of  the  verse,  thus :  Azzah, 
azubhah  and  Eqron  te  aqer. 


36  Commentary  on  the 

Other  reasons  given  by  several  authors  for  the  expul- 
sion of  Ashdod  at  noonday  are:  ist — Because  noonday  is 
the  time  when  men  attend  more  to  their  affairs  or  engage 
in  battle ;  or  2d. — Because  noonday  would  be  more  incon- 
venient to  those  making  a  journey  (Drusius.)  3rd. — Force 
in  open  day  may  be  meant ;  or  greater  degree  of  distress  and 
disgrace  on  account  of  public  expulsion  in  the  heat  of  the 
day  (Newcome.)  4th. — With  open  violence — (Jerome, 
Kimchi.)  5th. — Unexpected  and  unsuspected  expulsion 
(Colin,  Roseriiiiiiller.)  6th. — This  will  exhibit  their  courage 
and  the  needlessness  of  strategem  by  night  (Keil  and 
Delitzsch).  Ashdod  was  the  seat  ot  the  worship  of  Dagon. 
Undefended  they  shall  drive  her  out  at  noonday. 

Verse  5 — "  IVoe,  hihabitants  of  the  tract  of  the  sea. 
Nation  of  Cherethim !  Yahweh''s  ivord  is  against  yoii^ 
Canaan  land  of  Philistines^  and  I  have  caused  thee  to  perish 
so  that  there  be  no  inhabitants 

The  initial  interjection  announces  the  punishment  soon 
to  come  upon  the  remnant  of  the  Canaanites  who  occupied 
the  tract  of  country  between  Israel  and  the  Mediterranean 
sea.  They  are  first  said  to  be  a  nation  of  the  "Cherethim." 
Many  modern  interpreters  translate  this  word  "The 
Cretans"  (the  Vulgate,  gens  perditorum)  and  trace  the 
origin  of  the  Philistines  to  the  island  of  Crete.  They  are 
secondly  called  "Canaan."  This  name  was  originally  given 
to  the  whole  land  of  Palestine  which  was  the  dwelling  place 
of  the  Canaanites.  It  may  also  apply  to  a  limited  region 
of  the  sea  coast  still  inhabited  by  Canaanites  and  Pelethites 
after  the  captivity  of  the  land  by  the  Israelites.  It  is 
thirdly,  called  "land  of  Philistines"  which  is  supposed  to  de- 
scribe them  as  emigrants  and  founders  of  the  five  great 
cities,  Gaza,  Gath,  Ekron,  Ashkelon  and  Ashdod.  Moses 
and  Amos  record  the  fact  that  they  were  descendants  of  the 
Caphtorim  (Deut.  2:  23,  Gen.   10:  14  and  Amos  9:  7.)     The 


Prophecy  of  Zephaniah.  37 

word  of  the  Lord  is  upon  the  inhabitants  of  this  territor}-, 
therefore  their  punishment  will  be  speed}-  and  great. 

Verse  6 — ^'■And  the  ti-act  oj  the  sea  he  pastures,  cistei'ns 
of  shepJierds  and  folds  of  a  flocks 

The  w^ork  of  punishment  shall  not  only  reach  the  great 
cities  of  Philistia,  but  the  ver>-  dwellings  of  the  inhabitants 
shall  be  of  an  inferior  character  and  testify  at  once  to  the 
fact  that  they  are  the  dwellings  of  a  nomadic  population. 
Keil  renders  the  word  for  "cisterns"  pits  to  protect  the 
shepherd  from  the  heat  of  the  sun. 

Verse  7 — '^Aud  become  a  tract  for  a  renuiant  of  the 
house  of  fudah  ;  they  shall  feed  icpoii  them  ;  in  the  houses  of 
Ashkelon  in  the  evening  they  shall  lie  doivn  for  Yahweh  their 
God  shall  visit  them  and  turn  azvay  their  captivity ^ 

A  remnant  shall  be  left  of  the  house  of  Judah  after  it 
shall  be  conquered  and  its  population  taken  captive  by  the 
Chaldeans.  They  shall  possess  the  tract  previoush-  de- 
scribed which  will  furnish  them  with  the  pastures  men- 
tioned in  verse  6.  In  the  clause  "they  shall  feed  upon 
them,"  the  subject  of  the  verb  represents  the  remnant  of 
Judah  which  is  a  noun  of  multitude.  The  act  attributed 
to  them  is  that  of  caring  for  their  flocks  by  leading,  feed- 
ing, healing  and  defending  them.  This  shall  be  done  upon 
the  pastures  which  compose  the  tract  of  countrv  here  re- 
ferred to  and  not  upon  the  seas,  as  many  suppose.  Where 
the  cities  of  Philistia  stood,  which  once  governed  and  pro- 
tected the  land,  the  shepherds  and  their  flocks  shall  lie  down  to 
obtain  their  necessar}^  rest.  This  is  an  indication  of  the  com- 
plete subjugation  of  the  land  as  it  would  have  been  impos- 
sible for  shepherds  and  flocks  to  lie  down  in  the  streets  of 
Ashkelon  prior  to  its  desolation.  The  word  "  visit,"  w^hich 
sometimes  expresses  the  idea  of  punishment,  is  here  used  in 
the  sense  of  blessing — bono  sensu.  His  favor  shall  extend 
so  far  also  as  to  remove  the  evils  of  "their  captivity." 


38  Commentary  on  the 

(B)       MOAB  AND  AmMON,   VS.   8-1 1. 

Verse  8 — ''I have  heard  reproach  of  Moab  and  revil- 
ings  of  the  sons  of  Amnion  who  have  reproached  niv  people 
and  behaved  haughtily  iipon  their  border y 

Next  in  the  list  of  nations  that  share  in  the  punish- 
ment of  Israel,  Jehovah  who  is  the  speaker,  here  introduces 
Moab  and  Amnion  and  defines  their  sins.  These  nations 
were  the  descendants  of  Lot,  Gen.  19:  30-38,  and  originally 
inhabited  the  territory  east  of  the  Dead  Sea  and  Jordan 
and  between  the  Arnon  and  the  Jabbok.  They  were  ex- 
pelled from  the  northern  part  of  this  region,  before  the 
exodus  from  Egypt,  by  the  Amorites  through  whose  terri- 
tory^ the  Israelites  passed  into  the  land  of  Canaan.  The 
Israelites  aftenvards  conquered  this  portion  of  countrv- 
and  it  was  occupied  b}'  the  tribes  of  Reuben  and  Gad. 
These  nations  never  sought  to  maintain  friendly  relations 
with  Israel;  but,  on  the  other  hand,  lost  no  opportunity  of 
uttering  "reproach"  against  them,  (Jer.  48:27  and  49:  i  ; 
Ezek.  25 :  3,  6,  8)  or  of  doing  them  an  injury.  This  was 
exhibited  in  their  many  incursions  into  the  land  of  Canaan, 
(Judges  3:12;  10:7-9;  11-4-33;  ^  Sam  ii:i,  II  Sam  10-12.) 
David  conquered  Amnion  (II  Sam  12:2-11.)  The  Moab- 
ites  and  x\ninionites,  with  others,  made  an  incursion  in 
the  reign  of  Jehoshaphat,  (II  Chron.  20).  Pillaging  bands 
made  incursions  into  Palestine,  (II  Kings  13:20).  This 
opposition  is  exhibited  not  only  in  their  war-like  invasions 
but  in  their  disposition. 

Verse  9. — "  Therefore,  I  livings  {a  saying  op  Yahu'eh 
of  hosts^  God  of  Israel)^  surely  Moab  shall  be  as  Sodom  and 
the  sons  of  Amnion  as  Gomorrah^  a  possession  of  the  nettle 
and  a  pit  of  salt  and  a  desolation  unto  eternity.  A  remnant 
of  my  people  shall  spoil  them  and  a  remainder  of  people  shall 
possess  the  my 

"I  living,"     the   prophet    liere    pledges   the    very   ex- 


pROPHEvSY  OF  Zephaniah.  39 

istence  of  Jehovah  to  the  accomplishment  of  his  purpose, 
(see  Heb.  6.13).  He  in  whose  name  the  prophet  speaks  is 
"Yahweli,  (Jehovah)  of  hosts,''  the  infinite  and  eternal  God, 
wlio  reigns  over  every  order  of  creation,  of  which  his 
"hosts"  are  composed.  He  holds  a  special  relation  to  "Is- 
rael "  as  their  covenant  God,  who  in  his  faithfulness  will 
fulfill  every  promise  he  has  made  to  his  people.  His  very 
life  is  involved  in  the  fulfilment  of  his  words.  Because 
"Moab"  and  the  "Sons  of  Amnion"  have  magnified  them- 
selves against  Israel,  so  sure  as  Jehovah  lives,  he  will  pun- 
ish them  with  total  destruction,  such  as  was  visited  upon 
"Sodom"  and  "Gomorrah,"  than  which  man  can  imagine 
nothing  more  terrible,  (Gen.  19).  The  fulfilment  ol  this 
prophecy  was  inaugurated  by  the  invasion  ol  Nebuchad- 
nezzar, and  continued  by  others,  including  Judas  Macca- 
bseus,  until  the  land  became  a  complete  "desolation.'"  This 
is  described  as  consisting  in  the  sterility  of  the  land,  which 
being  uncultivated  can  bring  forth  only  the  "nettle," 
(Job   30:    7)    or    be    only    employed     as    a    "pit    of    salt," 

(Dent.    29:     22),    and    shall     be     perpetual. The     third 

element  in  their  punishment  is  that  "Judah,"  though 
he  be  but  a  "remnant,"  shall  spoil  theui  and  possess  their 
territory.  The  remnant  includes  those  who  went  into 
Philistia  (v.  7),  those  who  remained  in  Judah  (II  Kings  24: 
14;  25:12),  and  those  who  returned  from  the  Babylonish 
captivity  (Ezra,  Chap.  2). — The  word  "  remainder,"  which 
is  a  poetical  repetition  of  the  word  remnant,  renders  the 
probable  inability  of  Israel  more  emphatic.  Jehovah  shall 
be  on  the  side  of  Judah  and  shall  bring  Moab  and  iVmmon 
into  entire  subjection  to  them. 

Verse  io — "  T/n's  [shall  be)  to  them  for  their  pride 
because  they  boasted  and  magnified  themselves  against  the 
people  of  YaJnveh  of  Hosts  y 

This  verse  gives  the  reason    whv    IMoab   and   Amnion 


40  Commentary  on  the 

have  been  so  treated  by  the  Lord  of  Hosts.  Jehovah  is 
sovereign  over  all  his  creatnres.  The  pride  of  Moab  and 
xA.mmon  had  been  exhibited  in  their  behavior  towards  Ts" 
rael  (Is.  i6:6;  Jer.  48:27  and  49:  i;  Ezek.  25:  3,  6,  8).  They 
"boasted  and  magnified"  themselves  against  the  people  of 
Jehovah,  the  covenant  God  of  Israel.  Whatever  is  done 
for  or  against  this  people  is  done  unto  him.  (Matt.  25:40- 
45).  Providence  not  only  brongiit  them  under  the  do- 
minion of  Babylon  but  by  sending  successive  inflictions 
upon  them  and  their  land  finally  destroyed  them  as  nations 
from  the  face  of  the  earth  (Prov.  16:  18,  I  Pet.  5:5,  Ps.  147:  6). 

Verse  ij. — "  Yahiveh  [shall  be)  fem-ful  luiio  them  for 
he  hath  ivasted  all  the  gods  of  the  ea.ith^  and  tJiey  shall  bozv 
down  unto  Jiim^  man  from  his  place^  all  islands  of  the 
Nations.'''' 

Jehovah  will  be  "fearful"  to  Moab  and  Amnion, 
and  will  exercise  his  sovereign  authority  and  almighty 
power  in  sending  upon  them  great  trouble.  The  pro- 
noun "them,"  which  designates  the  object  of  punish- 
ment is  not  intended  to  represent  the  nations  of  the  earth, 
but  Moab  and  Ammon,  because  they  must  share  in  the 
threatened  overthrow  of  the  "gods  of  the  earth,"  which 
.shall  be  the  strangest  element  in  their  punishment. — "He 
hath  wasted."  This  punishment  shall  resemble  a  famine 
which  would  prevent  the  needful  preparation  of  sacrifices. 
These  were  to  the  gods  both  propitiation  for  sin  and  ma- 
terial for  food.  The  consequences  of  such  treatment  would 
be  increasing  debility  and  approaching  dissolution. — The 
ruin  of  the  idols  will  itself  impel  men  "to  bow  down  unto 
him,"  to  worship  the  true  God.  The  kingdom  of  Jehovah 
shall  certainly  be  established  and  his  worship  prevail 
throughout  all  "the  nations"  of  the  earth.  This  change 
shall   be  so    thorough  that    every  one    shall  from  his  own 


Prophecy  of  Zephaniay.  41 

"place"  render  acceptable  worship  to  liiiii.  God's  coven- 
ant includes  every  living'  nation,  even  where  separated 
frou]  the  lands  of  Israel  by  the  waves  of  the  sea,  described 
here  as  "all  islands  of  the  nations." 

THE    FUTURE     OF    CUSH.    V.    12. 

Verse  12 — '■''A /so,  ye  Citshi/es,  slain  of  my  sword 
shall  ye  be^ 

The  future  tense  is  used  in  the  translation  of  this  verse 
on  account  of  its  relation  to  the  preceding  prophecy.  "  The 
Cushites"  w-ere  a  nation  occupying  the  territory  south  of 
Egypt.  Some  suppose  them  to  include  a  portion  '  of  the 
inhabitants  of  Arabia  (see  commentary  on  Hab.  3:7.)  Stier 
and  Theile  translate  Cush  by  "Moors,"  while  DeWette  has 
"Aethiopians."  They  came  but  little  in  conflict  with  Israel 
and  Judah,  but  the  prophet  here  announces  their  subju- 
gation and  punishment  by  the  "sword"  of  Jehovah,  which 
is  sharp,  strong  and  long.  The  nations  who  are  the  in- 
strument of  their  punishment  are  here  described  as  the 
sword  of  Jehovah.  His  wdsdom  power  and  faithfulness 
ensure  the  fulfilment  alike  of  his  promises  and  threaten- 
ings.     (See  also  note  on  3:  10). 

THE    PUNISHMENT    OF    ASSYRIA. 
(For  Summary  sep;  Introduction  p.  5.) 

Verse  13 — ''And  he  shall  stretch  foi'tli  his  hand  upon 
the  north  and  destroy-tozvit — Asshiir.  And  he  shall  make— 
toivit — Aineveh  nnto  a  desolation,  dryness  like  a  zvildernessy 

The  x'lssyrians  are  here  introduced  immediately  after 
the  Cushites,  in  order  to  express  the  idea  that  the  whole 
region  between  these  two  nations  should  be  subject  to 
God's  judgements.  In  carrying  on  the  work  of  punishment 
Jehovah  will  exert  all  needed  power  and  his  outstretched 
hand    shall  control  the    whole  "North."     He  will    destrov 


42  Commentary  ox  thk 

"Asslnu-"  [Assvria,]  the  central  figure  aniono-  the  northern 
powers.  He  will  make  Nineveh,  the  central  figure  of  As- 
svria, a  "  desolation,"  dry  and  barren  as  a  desert  though 
settled  in  a  well-watered  region  on  the  banks  of  the  Tigris, 
It  was  but  a  little  while  until  Nebuchadnezzar  conquered 
the  nation  and  made  Babylon  his  metropolis,  (see  "Layard's 
Nineveh,"  vol.  i:i2i,)  and  the  ancient  site  of  Nineveh  has 
only  been  recentlv  identified. 

Versk  14 — ^'^  And  flocks    shall  lie  down  in    the  midst  of 
hcr^  every  living  tiling  of  a    nation.     Also  pelican.^  also  por- 
cupine  shall  lodge  in  her  capitals;  a  voice  sang  in  the  windoit', 
desolation  in  the  threshold  for  cedarwork  is  uncover  ed.^^ 

"Flocks"  shall  lie  down  in  the  midst  of  the  city  for- 
merly inhabited  by  men.  Beasts  of  every  kind  shall  wan- 
der unresisted.  Birds  of  prey  and  quadrupeds  like  the 
porcupine,  shall  find  a  footing  in  the  "capitals"  of  her 
ruined  homes  and  palaces,  vvhether  still  occupying  their 
original  place  or  having  fallen  in  ruins  to  the  ground. 
The  word  translated  "  pelican  "  is  derived  from  a  word 
signifying  to  vomit  and  describes  a  bird  which  inhabits 
marshy  places  and  vomits  its  food.  "The  porcupine" 
represents  a  class  of  quadrupeds  whose  presence  is  a  token 
of  desolation. — The  cries  of  carniverous  birds  shall  be 
heard  in  the  "windows" — or  as  some  think  the  moaning 
of  tempest  shall  be  heard  there, — "desolation"  shall  mark 
the  threshold  and  cedar-work  be  uncovered.  These  things 
are  all  signs  of  the  devastation  of  a  land  abundantly  inhabited 
and  well  cultivated. 

Verse  75 — "/$•  this  the  city,  the  exulting  one.,  the  one 
dwelling  in  confldetice  \  the  one  saying  in  her  heart.,  I  am 
and  the  end  is  yet.  Hoiv  has  she  become  a  desolation,  a  ly- 
ing down  place  for  beast  /  Everyone  passing  over  her  shall 
hiss,  shall  wag  his  handi"^ 


Prophecy  of  Zephaniah.  43 

Jerome  interprets  the  first  clause  as  prophetic  irony, 
but  to  translate  it  as  a  question  presents  more  forcibly  the 
intended  contrast  between  the  present  condition  of  Nineveh 
and  its  future  fall.  Now  the  great  capital  city  of  Assyria, 
exulting  in  its  size,  sovereign  in  its  resources,  she  dwells 
without  apprehension  of  reverse  as  though  conscious  of  her 
invincibility,  and  indulges  in  hearty  self-laudation  ;  she 
claims  supreme  sovereignty  and  boasts  of  her  impregna- 
bility in  these  words:  "I  am  and  my  end  is  yet,"  that 
is,  my  limit  is  yet  unattained.  Some  regard  the  word 
translated  "end"  as  a  preposition  followed  by  a  pronominal 
suffix  and  thus  signifying  "without  me  "  This  phrase  is 
then  renderetl  :  "I  am  and  there  is  none  besides  me;"  but 
a  negative  must  be  supplied  to  make  this  a  possible  trans- 
lation. It  is  preferable  to  regard  this  word  as  a  noun  fol- 
lowed by  a  suflSx  and  meaning  "my  end."  The  citv 
desires  to  say,  "  I  stand  supreme,  my  extremity  is  yet,"  that 
is,  no  signs  of  my  fall  can  be  seen.  She  thus  describes  the 
supremacy,  extent  and  duration  of  her  empire.  The  con- 
trast with  this  previous  prosperity  is  described  by  the 
announcement — (i)  of  her  complete  "desolation."  This 
insures  the  overthrow  of  the  city  and  the  destruction  of  its 
buildings.  Its  walls  shall  be  broken  down,  its  temples, 
palaces  and  homes  shall  become  a  mass  of  ruins.  (2)  In 
place  of  its  previous  population  the  city  shall  be  a  couching 
place  for  all  living  animals  whether  wild  or  domestic.  This 
is  indicated  by  the  use  of  a  noun  of  multitude  in  the  clause. 
(3)  The  future  traveller  over  the  site  shall  manifest  his 
astonishment  and  contempt  as  well  as  his  approbation  of 
her  punishment  by  the  acts  of  hissing  and  wagging  his 
hand.  He  now  despises  the  once  glorious  Nineveh  because 
of  its  utter  ruin  and  its  inability  to  regain  its  sovereignty. 
He  wags  his  hand  as  though  he  would  say  "Away  with 
her  for  she  deserves  her  punishment." 


44  Commentary  on  the; 

CHAPTER  THIRD. 

VII.         JERUSALEM      EXHORTED.         THE     TRUE    ISRAEL 
ENCOURAGED. 

Jerusalem  still  sinful  even  in  its  highest  officers  shall 
be  punished;  it  is  exhorted  to  wait  upon  Jehovah  who  will 
care  for  his  penitent  and  widely  dispersed  suppliants.  He 
will  remove  all  shame  from  Judah  and  give  to  his  own 
people  all  needed  grace.  Therefore,  let  Judah  rejoice  both 
because  of  evils  removed  and  grace  bestowed,  for  Jehovah 
will  relieve  the  distressed  and  restore  the  captive. 

A.       THE    REBUKE.       3;    I-7. 
(See  Inxroductiok  p.    5,) 

Verse  i — '■'■Woe    rebellions  and  polluted  {one)\  the  op- 
pressing city.'''' 

The  word  "woe"  suggests  the  coming  of  a  horrible 
judgement  which  shall  fall  upon  Jerusalem,  as  itself  a  siniul 
city,  and  also  as  the  capital  of  a  wicked  land.  All  the  land 
of  Israel  is  consequently  interested  in  the  future  of  the  city. 
In  the  kingdom  of  God  there  is  an  unfailing  connection 
between  sin  and  punishment.  The  two  reasons  here 
assigned  for  this  threatening  are:(i)  The  disobedience  of 
Jerusalem  to  her  sovereign  Lord,  opposed  to  God  and  dis- 
posed to  evil.  (2)  She  also  employs  her  power  in  acts  of 
oppression  upon  her  subjects  and  neighbors.  We  are  here 
reminded  of  Christ's  address  to  the  Jews,  Matt.  23.25-28. 

In  verses  2-4  inclusive  the  characteristics  ascribed  to 
the    city  in  verse  i  are  expounded  and  confirmed. 

Verse  2 — "►S"/^^  listened  not  to  the  voice ^  she  received 
not  correction.  She  trusted  not  to  Yahzveh.,  she  drew  not 
near  to  her  God.'''' 

The  prophet  describes  here  the  past  progress  of  Judah 
in  sin,  and  her  present  condition.  Each  clause  marks  a  sep- 
arate step   in  her  history,     (i)  She  disregarded  "the  voice'* 


Prophecy  of  Zephaniah.  45 

of  Jehovah.  He  speaks  by  his  own  voice,  by  his  provi- 
dences and  by  the  ntterances  of  inspired  men.  (2)  She 
accepts  not  "correction"  or  discipline.  Because  she  did 
not  listen  she  did  not  and  could  not  improve  the  chastise- 
ment of  Jehovah.  (3)  She  "trusted  not"  in  Jehovah,  the 
only  true  God  and  her  God,  the  only  one  able  to  help.  Her 
estrangement  from  God  both  exhibited  and  increased  her 
lack  of  faith.  (4)  "She  drew  not  near  to  her  God;"  (who 
was  the  proper  object  of  worship  and  the  giver  of  all  good,) 
by  rejecting  the  means  of  grace  and  refusing  the  requisite 
obedience  to  his  law.  This  description  characterizes  the 
whole  nation  which  was  so  thoroughly  depraved  that  but 
few  of  the  people  of  God  remained  true  to  him  within 
her  limits. 

Versb:  3 — '■'•Her  princes  in  the  midst  of  her  are  roar- 
ing lions^  her  judges  are  evening  zvolves^  they  reserve  not  to 
mornii7g.^'' 

Two  classes  of  transgressors  are  mentioned  here  as 
dreadful  sinners,  who  behave  themselves  just  contrary  to 
their  official  obligations  in  matters  of  civil  government. 
Her  "princes"  are  loud  and  boisterous  in  their  demands 
and  threatenings  and  disposed  to  use  their  power  in  acts  of 
oppression  and  injustice.  Her  "judges"  who  ought  to  be 
right  in  tneir  lives  and  just  in  their  decisions,  do  what 
injury  they  can  to  their  neighbors  secretly  and  "reserve 
nothing  till  morning."  As  wolves  come  forth  at  evening 
to  secure  their  prey  and  devour  it  so  entirely  as  to  leave 
nothing  till  morning ;  so  these  men  seek  to  gratify  their 
appetites  fully  by  injustice  while  they  try  to  escape  the 
notice  of  men  and  avoid  the  punishment  of  their  iniquities. 

Verse  4 — "//<?r  prophets  are  lights  men  of  deceits ; 
her  priests  have  profaned  holiness^  they  have  dishonored 
the  lawy 


46  Commentary  on  the 

Two  classes  of  ecclesiastical  officers  are  here  described  as 

contributing  to  the  prevailing  iniquitv. Her  "prophets," 

who  ought  to  be  impressed  with  the  gravity  of  their  com- 
mission, and  honest  in  the  periormance  ot  their    duties,  are 

light  and  deceitful. The  "priests'-  who   ought    to  have 

reverenced  all  that  was  holy  and  obeyed  the  law,  profaned 
that  which  is  holy  and  disobeyed  the  law. 

The  holiness  which  belongs  to  God  consecrates  his 
people,  his  sanctuary,  his  services,  his  ministry  and  his  law. 
So  that  sinners  may  pollute  the  name  of  Jehovah  not 
only  by  neglecting  the  reverence  due  to  God,  but  by  defiling 
that  which  is  consecrated  to  him.  Orelli  thinks  that 
the  minority  of  Josiah  is  one  of  the  principal  causes  of  this 
state  of  affairs. 

The  following  verses,  5-7  inclusive,  describe  the  mode 
in  which  Jehovah  deals  with  sinful  nations  and  especially 
the  manner  in  which  he  has  dealt  with  Judah,  though  this 
punishment  has  proved  ineffective. 

Verse  5 — ^''Righteous  YahweJi  in  her  midst  zvili  not  do 
iniquity.  Morning  byniorning  he  will  give  his  judgement  to 
light ;  hefaileth  not^  and  the  unjust  knozveth  not  shamed 

This  verse  continues  the  description  of  Judah  as  not 
yet  abandoned  by  Jehovah  who  is  a  merciful,  holy  and  just 
sovereign.  In  the  Hebrew  there  is  no  article  in  the  first 
phrase.  The  noun  "Yahweh"  (Jehovah)  precedes  the 
adjective  translated  "righteous."  Bv  this  arrangement 
the  attention  of  the  reader  is  especially  directed  to  the 
essential  righteousness  of  Jehovah.  He  differs  from  all 
who  have  been  described  in  the  preceding  verses.  While 
they  are  sinful  he  is  in  perfect  accord  with  his  own  law 
and  he  will  certainly  fulfil  the  promises  and  threats  con- 
tained in  his  word. Possessing  this  character    he  dwells 

constantly  in  the  "midst"  of  Jerusalem,  the  capital    city  of 


Prophecy  of  Zephaniah.  47 

Judah,  and  consequently  takes  cognizance  of  the  sins  of 
liis  professed  followers  and  shows  favor  to  all  the  rio-hteous. 
He  is  "in  the  midst"  both  in  visible  presence  in  the  temple 
and  in  divine  omnipresence.  All  men  are  under  his  eye, 
subject  to  his  authority  and  l)ound  to    render  their    account 

to     hinh The    repetition     oi    the    words  "morning    bv 

morning,"  conveys  the  idea  that  the  judgement  of  the  Lord 
is  unfailing  Though  the  wicked  are  like  wolves  of  even- 
ing yet  morning  by  morning,  day  after  day,  he  exhibits  his 
iioliness,  wisdom,  justice,  goodness  and  truth.  The  evi- 
dence of  his  presence  and  his  covenant  relation  to  Israel 
never  fail. In  spite  of  all  this  the  unrighteous  are  shame- 
less though  the  professing  people  of  God  and  furnished 
with  his  law,  his  worship  and  his  loving  kindness. 

Verse  6—"/  have  cut  off  nations,  their  defences  have 
been  devastated,  /  have  laid  waste  their  h(rrhzcavs  {to  be) 
without  one  passing  by ;  their  cities  are  destroyed,  {to  be) 
ivithoiU  a  man,  ivithont  an  inhabitants 

The  prophet  here  utters  the  words  of  Jehovah  in  the 
first  person  in  order  to    impress  his    hearers  with    the  truth 

that  what  Jehovah  says    he  is  able    to  perform. He  will 

certainly  punish  sin,  in  the  future  as  in  the  past,  in  "  na- 
tions" as  in  individuals.  No  combination  of  nations  had 
ever  been  able  to  resist  his  will  or  escape  his  wrath  un- 
harmed. The  following  clauses  exhibit  the  thoroughness 
with  which  Jehovah  has  fulfilled  his  unfailing  judgements 
in    the  past    and    confirm    his  purpose    to    deal    wath  men 

according    to  their  deserts  (see    Isaiah   36:  18,  20). The 

word  translated  "defences"  signifies  originally  corner 
stones,  which  are  the  most  important  elements  in  the  con- 
struction of  a  wall  or  tower.  It  here  includes  all  that  the 
nation  had  depended  upon  to  protect  them  in  time  of 
invasion,  these    are   all  rendered    useless. "Hio-hwavs" 


48  Commentary  on  the 

refer  not  to  the  streets  of  one  or  all  of  their  cities,  but  to 
the  great  roads  used  for  travel  through  the  nations.  They 
are  made  useless  so  that  none  pass  over  them.  "Their 
cities"  have  been  so  utterly  overthrown  that  there  is  no 
man  to  be  found  there,  they  are  entirely  uninhabited. 

Verse  7 — "/  said^  Surely  thou  shall  fear  even  me^ 
Ihoit  shall  recewe  instriution  ;  and  her  dwelling  shall  not  be 
cut  off.  All  which  I  have  visited  upon  her  ;  but  they  rose  up 
early .^  they  corrupted  all  their  doing s^ 

God  is  here  represented  as  speaking  in  his  own  person. 
He  describes  the  contrast  between  his  own  dealings  with 
them  and  their  continued  disobedience.  God,  as  our 
sovereign,  speaks  to  us  in  many  ways, — by  his  spirit,  his 
written  and  spoken  word  and  signs.  He  demands  of  all 
nations  the  fear  of  God  and  the  recognition  of  his  right  to 
teach.  His  providential  fulfilment  of  promise  or  blessing 
shall  proclaim  the  same  principles  of  truth,  which  hereto- 
fore he  had  used  in  his  own  time  and  way.  He  had  taken 
pains  to  make  nations,  and  especially  his  chosen  people, 
know  their  duty,  and  thus  endeavored  to  prevent  their 
destruction.     If  they  obeyed,  "her  dwelling,"  the  land    in 

which  the  nation  dwelt,  should  not  be  cut  off. They  had 

already  experienced  both  the  blessings  and  penalties  of  his 
law  in  their  previous  histor}\  In  spite  of  God's  mercy  and 
authority,  and  their  own  experience,  men  "  rose  up  early  "  to 
do  wrong,  they  availed  themselves  of  every  opportunity  to 
disobey  his  law,  they  made  their  deeds  worse  than  they 
were  before,  and  brought  upon  themselves  greater  condem- 
nation. 

B.       THE   .SUMMONS.       3  :  8-IO. 

Verse  8 — ''•There/ore  ivait ye  upon  nie^ — a  saying  of 

Yahit'eh^ — 7intil  the  day  of  my    rising  up  to  prey^  for  my 

fudge))ient  is  to  gather  nations  unto  my  assembling.     King- 


Prophecy  of  Zephaniah.  49 

doms,  to  pour  out  upon  them  viy  ivrath^ — even  all  my  fierce 
anger.  All  the  earth  shall  be  destroyed  ivith  the  fire  of  mv 
jealousy  y 

The  injunction  with  which  this  verse  commences  has 
a  special  reference  to  its  origin  in  the  mind  of  Jehovah. 
It  comes  by  his  authority,  it  is  uttered  by  his  messenger 
and  contains  his  rule  of  duty.  Strange  as  that  rule  may 
seem  to  them,  expecting  some  counsel  specially  adapted  to 
their  peculiar  circumstances.  God  urges  all  to  "wait  upon" 
him,  because  he  will    certainly  punish  the  enemies    of  his 

people. The    actual    facts    of  history    showed  that    the 

surrounding  nations  would  themselves  reach  the  consum- 
mation of  God's  judgement.  This  has  since  come  to  pass  in 
the  case  of  Chaldeans  and  the  Romans.  This  is  the  law  of 
action,  which  has  been  given  by  Jehovah  to  men  time  and 
again  ;  the  serv^ants  of  a  king  must  obey  his  will  and  not 
the  will  of  others,  they  must  also  expect  the  fulfilment  of 
his  promises  and  threatenings  and  they  must  endure  to  the 
end.  The  call  to  service  does  not  possess  the  tinge  of  irony 
which  some  interpreters  give  it,  but  is  an  intimation  of 
Jehovah's  sovereignty,  he  will  defend  his  throne  and  punish 

his  enemies. The  day  of  punishment  is  as  fearful  as  the 

assault  of  a  wild  beast  upon  his  "prey,"  when,  hidden  from 
sight,  he  leaps  with  sudden,  irresistible  and  deadly  power. 
So  Jehovah  in  his  own  time  metes  out  his  punishment. 
His  servants  shall  not  be  numbered  among  his  enemies. 
Some  adopt  the  translation  "witness"  instead  of  "prey" 
and  regard  the  figure  to  be  that  of  Jehovah's  rising  up  before 
the  assembled  court  in  order  to  testify  against  the  nations. 
But  this    is    not    sustained    by  the    following   description. 

The  reason  why   Jehovah  will    do  this    is  because    his 

infinite  mind  has  made  "judgement,"  which  is  the  expres- 
sion of  his  justice  and  must  be  executed. He  intends  to 

gather  all  "the    nations"  with    their    rulers,  that   he    may 


50  COMMENTARV    ON    THE 

"pour  out"  his  wrath,  as  though    it  wt-rt  oil    poured  upon 

their  heads. "The  whole  earth  "  must  be    consumed  b}' 

the  "fire"  of  God's  indignation.  As  the  fire  devours  all, 
sparing  neither  field  nor  forest,  so  will  God  punish  all  who 
are  in  rebellion  (Joel  3  :  12). 

Verse  9 — -''For  thoi  I  will  turn  to  peoples  a  lip  piiri- 
Jied,  to  call  all  of  them  in  the  name  Yahiveh^  to  serve  him 
tvith  one  shouldey.'^'' 

The  reason  is  now  assigned  why  they  should  serve 
Jehovah.  The  development  of  the  purpose  and  way  of  the 
Lord  is  peculiar.  He  will  "turn  to"  them  "a  lip  puri- 
fied," as  in  I  Sam.  10  :  9  "turn"  is  used  for  "give."  The 
"lip"  is  the  external  and  visible  organ  of  speech  and  rep- 
resents all  the  organs  and  methods  of  utterance.  An  im- 
pure lip  would  represent  uncleanness  of  utterance  and  a 
pure  lip  must,  on  the  contrary,  describe  the  utterance  which 

proceeds  from  a  purified  heart. He  will  not    gather    the 

nations  into  his  kingdom  by  the  sword,  but  by  the  utter- 
ance of  pure  words.  The  lips  that  speak  them  are  those 
that  preach  the  gospel,  such  as  prophets,  apostles,  ministers 
and  individuals  who  proclaim  the  word  of  the  Lord.  Sin 
is  an  uncleanness,  it  affects  both  the  members  of  the  body 
and  the  powers  of  the  mind.  The  grace  of  God  will 
deliver  these  powers  and  members,  and  employ  them  in 
his  service,  though  they  have  been  hitherto  misused. 

The  design  of  Jehovah  in  turning  to  all  nations  is  to 
"call  all  of  them"  by  the  authority  of  Jehovah  himself  to 
serve  him  "with  one  shoulder."  The  recognition  of  his 
sovereignty  must  be  shown  b}-  serving  him  unanimously, 
earnestly  and  constantly.  The  words  "with  one  shoulder," 
are  understood  by  different  commentators  to  be  suggested 
either  (i)  by  the  march  of  soldiers  who  move  along  shoulder 
to  shoulder,  or  (2)  by  the    assistance  which  laborers    render 


Prophfx'v  of  Zephaniah.  51 

to  one  another  when  carrying  a  burden,  or  (3)  by  the  yoke 
for  oxen,  which  unites  them  in  drawing  their  load.  (Isa. 
49:  14-15). 

Verse  10. — ^'•From  beyond  the  rivers  of  Cush,  my 
suppliants^  even  the  daughter  of  my  dispersed^  shall  brino 
my  meat  ofieringy 

This  verse  describes  the  immense  distance  from  which 
the  worshippers  of  Jehovah  shall  come  to  bring  their  offer- 
ings to  him.  "Cush"  is  supposed  by  Wahl  to  be  Chusistan 
or  Turan.  (Gen.  2:  13).  Bochart  understands  it  to  mean 
Ethiopia  and  the  part  of  iVrabia  opposite.  But  most 
interpreters  regard  Cush  as  the  name  of  an  extensive  coun- 
try lying  south  of  Eg}'pt  and  extending  an  unknown  dis- 
tance into  the  continent  of  Africa.  It  was  regarded  b)'  the 
Israelites  as  the  uttermost  southern  limit  of  the  known 
world.  The  name  ot  Ethiopia  has  usually  been  employed 
as  a  synonym  of  Cush  and  with  limits  equally  undefined. 
Many  later  writers  think  that  Abyssinia  corresponds  to  the 
ancient  Cush.  "The  rivers  of  Cush"  would  then  be  the 
upper  Nile,  Astapus,  Astaboras  and  Astasobas.  These 
were  mentioned  by  Strabo  as  rivers  of  Meroe,  but  they  have 
not  been  identified  either  as  branches  of  the  Nile,  or  as 
independent  streams  south  of  Abyssinia.  Jehovah  describes 
the  suppliants  coming  from  the  distant  south,  in  other 
words,  from  the  end  of  the  known  world.  (2  :  12;  Psa.  68:31). 
These  are  not  the  only  "suppliants"  that  shall  recognize 
and  serve  Jehovah,  but  all  the  other  nations  of  the  earth 
shall  pursije  the  same  line  of  conduct.  Those  who 
come    shall    be    "suppliants"    because     they     submit    to 

Jehovah,     and    seek    his    blessing. "The    daughter    of 

my  (Jehovah's)  dispersed "  is  the  church.  God's  people 
have  been  dispersed  by  his  providential  dealings  in  the 
days  of  Shalmanezer,  Nebuchadnezzer  and  also    in  the  days 


52  Commentary  on  the: 

of  the  Roman  conquest  of  Jndah.  These  dispersed  ones  in 
varions  generations,  under  the  influence  of  the  gospel,  return 
to  Judah  bringing  with  them  their  "meat  offering,"  While 
there  shall  be  no  special  gift  of  the  meat  offering  as  com- 
manded by  the  Mosaic  Law,  yet  all  who  are  born  again 
shall  give  to  God  their  hearts,  their  bodies,  their  lives, 
their  property,  their  labor  and  their  influence. 

C.       PROMISES    OF    GRACE    AND     DELIVERANCE.       3:11-15. 

Verse  ii — "O;/  that  day  thou  shalt  not  be  ashamed  of 
all  thy  doings  by  zvhich  thou  hast  transgressed  against  me. 
For  then  I  will  remove  from  the  midst  of  thee  the  ex u Hants 
of  thy  pride ^  thou  shalt  not  continue  to  be  hattghty  upon  the 
moimtaifi  of  my  holiness.'''' 

The  remaining  sections  of  this  chapter  are  all  intro- 
duced by  the  words  "in  that  day"  or  "in  that  time."  (See 
vers.  II,  16,  19,  20). 

"That  day,"  describes  the  time  in  which  Israel  shall 
be  freed  from  all  shame  which  has  rested  upon  her  on 
account  of  past  misdeeds.  This  applies  to  the  Israel 
which  is  gathered  together  from  the  dispersion,  called  v.  14 
"daughter  of  Zion."  One  of  the  peculiarities  of  the  coming 
church  is  freedom  from  the  shame  of  past  sin  (Ezra  9 :  6, 
Ezek.  16:  52,  Luke  16:  11-20,  Luke  18:  13).  Sin  is  fol- 
lowed by  shame  because  we  are  the  subjects  of  God's  gov- 
ernment, recipients  of  his  loving  kindness,  the  objects  of 
his  providential  care.  Israel  should  be  ashamed  to  sin,  yet 
their  transgressions  were  frequent  and  demanded  punish- 
ment. A  man  is  what  his  deeds  express  to  the  world 
around  him.  Man  cannot  remove  that  disgrace  which  is 
the  necessar}'  consequence  of  sin,  but  when  the  Lord's  time 
of  grace  shall  come,  his  peoples'  past  transgressions  shall 
be  no  more  remembered  against  them.  (Isa.  54 :  4-5,  Ezek. 
16:52).     Their  past  sins  shall  be  forgotten  in  their   present 


Prophecy  of  Zephaniah.  53 

glory.  (Psa.  32:  i,  2;  18:39,  ^om.  8:  i).  This  result  shall 
be  accomplished  by  Jehovah  himself  by  removing  "the 
exultants"  of  thy  pride.  All  who  exult  in  any  service  but 
that  of  Christ  shall  be  removed  by  God  from  their  position 
and  influence  in  the  midst  of  Israel.  The  people  shall  be 
freed  from  their  "pride"  in  Moriah  which  is  the  "  moun- 
tain "  of  God's  holiness,  the  central  point  of  his  visible 
kingdom. 

Verse  12 — ''And  leave  in  the  midst  of  thee  a  people, 
afflicted  and pooj'- ,  and  they  trust  in  the  name  of    Yalnveh:' 

Jehovah's  kindness,  which  was  displa)ed  in  the  taking 
away  the  self-righteous,  shall  also  be  exhibited  in  leaving 
in  Israel,  or  the  church,  a  people  characterized  b}-  endur- 
ance of  affliction  both  public  and  private,  and  h\  their 
poverty,     (2     Kings  24:  12).     God    frequently    uses  such 

afflictions  as  means  of  grace. They  shall  "trust  in    the 

name  ofYahweh  (Jehovah),"  to  trust  in  the  name  of  any 
one  is  to  trust  in  his  person,  his  perfections,  his  promises 
and  his  deeds.  The  name  Yahweh  (Jehovah,)  belongs 
alone  to  the  Covenant  God  of  Israel.  So  faith  in  Jesus 
Christ  unites  men  to  him  and  secures  their  righteousness, 
government,  instruction,  sanctification,  resurrection  and 
salvation.  Mark  the  strong  contrast  between  the  proud 
and  haughty  of  the  preceding  verse  and  their  exultation  in 
the  temple  in  the  mountain  of  his  holiness,  and  the  trust  of 
the  poor  and  afflicted  people  in  the  name  of  Jehovah  in  this 
verse.  God  shall  continue  these  providential  dealings, 
according  to  his  own  will  so  as  to  accomplish  the  entire 
salvation  of  the  world.  Then  nations  shall  not  lift  up 
sword  against  nations,  neither  shall  the>-  learn  war 
any  more. 

Verse  13 — ''The  remnant  of  Israel  shall  not  do  iniqu- 
ity, nor  speak  a  lie,  nor  shall  a  tongue   of  deceit  be  found  in 


54  Commentary  on  the 

their  months^  for  they  shall  feed  and  He  doivn  and   none  ter- 
rifying ^ 

Though  the  Lord's  people  suffer  great  affliction  be- 
cause of  sin,  yet  the  remainder  of  Israel,  the  true  people  of 
God,  shall  do  no  iniquity.  This  is  the  remnant  according 
to  the  election  of  grace.  (Rom.  11:5.)  This  describes  the 
true  church  under  both  the  Israelitish  and  Christian  dispen- 
sations. It  is  a  holy  church,  holy  not  because  of  perfect 
sanctification ;  but  one  in  which  the  members  are  renewed 
in  the  inner  man  and  are  enabled  more  and  more  to  die 
unto  sin  and  live  unto  righteousness.  Further,  they  shall 
speak  the  truth  in  public  and  private,  they  shall  not 
indulge  in  deceit,  though  a  lying  tongue  be  such  a  common 
possession  of  humanity.  Bach  sheep  shall  be  under  the 
care  of  the  good  shepherd,  and  the  whole  flock  lie  down  to 

rest  in  his  chosen  pastures. He  will  give  them  courage, 

protect  them  from  all  enemies  and  shield  them  from  evil. 
(Lev.  26:  5,  6,  Isa.  17:  2,  Jer.  30:  10,  Miach.  4  :  i,  4). 

Verse  14 — '•'•  Exult ^  daitghter  of  Zion  !  atid  shout  ye 
Israel  f  rejoice  and  be  glad  in  every  hearty  daughter  of  Jer- 
usalem .'"' 

The  land  inhabited  by  the  chosen  of  God  furnishes 
many  terms  by  which  the  church  of  God  is  described. 
"Zion"  was  the  resting  place  of  Jehovah  among  his  people. 
The  ''daughter  of  Zion,"  the  Old  Testament  church,  is  the 
true  church  of  God.  Israel  represents  the  church  as  a 
prince  who  has  power  with  God.  (Gen.  32  :  28).  God 
rules  in  the  capital  and  because  he  rules,  "the  daughter  of 
Jerusalem"  will  abide  with  him   in  the   earthly  city    and  is 

destined  to  a  permanent  home  in  the  heavenly    city. In 

view  of  these  relations,  and  what  God  has  done  and  will  do 
for  them  in  the  conversion  of  the  whole  world,  their  glad- 
ness must  be  expressed  in  every  wa}',  so  that  others  may  be 


Prophecy  of  Zephaniah.  55 

lead  to  accept  the  offered  grace  of  God.  The  work  of  exul- 
tation must  engage  the  whole  heart  of  the  remnant  .ol 
Israel.  The  next  verse  presents  the  reason  wh}'  they 
should  exult  in  Jehovah. 

Verse  15 — '''•YahzveJi  has  removed  thy  jiidgnients^  he 
has  cleared  azvay  thine  enemy ^  the  king  of  Israel^  Yahtveii 
is  in  the  midst  of  thee ^  thou  shalt  not  see  evil  man^ 

The  happy  condition  of  Israel  has  originated  in  the 
grace  of  God:  (i)  Jehovah,  the  covenant  God  of  Israel,  is  a 
just  God,  and  by  his  "judgments"  punishes  sin.  The 
same  wisdom  and  power  which  sends  his  judgments  can 
remove  them  and  will  continue  to  do  so.  (2)  Though  he 
permitted  an    enemy  to    appear  against  Israel,  in  his  own 

time  and  way  he  removed  him. Many  interpreters  and 

some  ancient  versions  read  the  word  "enemies"  instead  of 
"enemy,"  but  the  word  is  usually  interpreted  in  the  singu- 
lar, which  then  includes  all  Israel's  foes,  whosoever  the)' 
may  be.  (3)  Israel's  prosperity  is  certain  because  Jehovah 
is  a  great  "king,"  exhibiting,  in  the  midst  of  the  kingdom 
over  which  he  rules,  attributes  which  created  intellects 
cannot  grasp.  (4)  Evil  shall  consequently  be  banished 
from  the  kingdom  of  God.  Nothing  shall  prevent  the 
people  of  God  from  doing  their  appointed  work,  bearing 
their  appointed  sufferings  and  reaching  their  appointed 
home   in    the    New  Jerusalem. 

D.       COMFORT    GIVEN.       3:   16-18. 

Verse  i6 — In  that  day  it  shall  be  said  to  ferusalem^ 
Thou  shalt  not  fear.     Zion^  thy  hands  shall  not  be  slacks 

When  the  Lord's  day  of  grace  shall  come,  he  will  make 
the  needful  provision  for  it  by  proclaiming  to  the  church 
its  duties. The  church  is  here  represented  by  "Jerusa- 
lem," the  capital  city  of  God's  kingdom  ;  which,  with  "Zion" 
as  the  seat  of  the  king's  palace,  is  a  witness  of  his  wisdom, 


56  Commentary  on  the 

power,  love    and    grace. This    charge    reaches    all    the 

church  and  includes  the  two  commands,  "fear  not"  and 
"let  not  thy  hands  be  slack."  (i)  "Fear  not"  because 
Jehovah  is  thine  help.  Neither  thine  own  weakness  nor 
the  power  of  thine  enemies  shall  injure  thee.  (2)  "Let 
not  thine  hands  be  slack,"  a  charge  to  be  diligent  in  the 
use  of  talents  and  to  avoid  idleness.  (II  Chron.  15  :  7,  Phil. 
2  :i2). 

Verse  17 — ''Yahzoeh^  thy  God,  in  the  midst  0/  thee 
-mighty — ivill  save,  ivill  rejoice  over  thee  luith  gladness,  ivill 
rest  in  his  love,  will  exult  aver  thee  ivith  rejoicing.'''' 

Jehovah  will  rejoice  in  the  exercise  of  his  power  for 
the  welfare  of  his  people,  and  in  the  love  which  shall  lead 
to  their  salvation.  He  holds  a  covenant  relation  to  his 
church  which  he  holds  to  no  one  else.  He  is  the  infinite, 
eternal  and  unchangeable  one  ;  the  creator,  preserver  and 
redeemer,  who  does  for  his  people  what  a  father  would  do 

for  his    child. His  dwelling  is  in  "the  midst  of  them," 

not  only  because  his  visible  presence  was  in  his  temple  and 
because  he  dwelt  in  the  person  of  his  Son ;  but  because  by 
his  Spirit  he  dwells  in  every  saved  soul,  dwelling  there  he 
exerts  his  might  in  their  behalf  (Dent.  7:21,  and  10:  17). 
By  his  might  he  will  perform  the  divine  work  of  sal- 
vation.  He  will  "rejoice"  in  this  as  the  exhibition  of 

his  power.  He  "will  rest  in  his  love,"  i.  e.  in  the  inspec- 
tion of  his  loved  ones  and  the  joyful  quiet  arising  there- 
from. He  both  creates  their  unutterable  happiness  and 
rejoices  in  their  acceptance  of  it. 

Verse  18 — "/  zvill  gather  th^  penitent  from  the  assem- 
bly; from  thee  they  TV  ere;  a  burden  against  her,  a  reproach.'''' 

Jehovah  continues  to  declare  what  he  has  done  for  his 
people.  They  are  described  here  as  "penitents,"  sad  and 
poor  in  spirits,  an  afflicted  people,  they  live  under    the  rod. 


Prophecy  of  Zephaniah.  57 

It  seems  as  though  they  were  suffering  the  penalty  of  the 
divine  law,  but  really  God  is  making  all  work  together 
for  the  good  of  his  own  penitent  ones,  who  are    described 

as  suppliants  in  verse  10. He  will   gather  them  "from 

the  assembly  "  or  congregation  of  the  nations,  (see  verse  8,) 
when  all  shall  recognize  them  as  professors  of  the  faith  in 
Christ.  The  church  shall  be  one  in  this  world  including 
God's    suppliants    and  penitents    and    finally    embrace    the 

whole    world. The  assembly   (i.  e.  the   nations    of  the 

world)  were  separated  "from  thee,"  that  is  the  church, 
having  been  "burden"  upon  her  and  a  source  of  reproach 
to  her. 

E.       FINAL   PROMISES.       3:   19,  20. 

Verse  ig— ''Behold  mc  at  that  time  dealing  zvith  all 
them  that  afflict  thee,  and  I  will  preserve  the  halting  and  I 
zvil I  gather  the  dispersed  and  get  thejn  praise  and  a  name  in  all 
the  earth  of  their  shame. ''^ 

The  description  of  the  great  work  of  Jehovah  still  is 
continued  and   special  and    earnest  attention  is   directed  to 

it,  "  Behold." Jehovah    will    come    in  personal  contact 

with  both  his  friends  and  enemies  and  use  all  appropriate 
methods  to  accomplish  his  will,  "dealing"  with  all    as  they 

deserve. The  afflictions    which  they  "that   afflict"  have 

laid  upon  the  children  of  God  shall  be  returned  double  upon 
their  own  heads ;  while  God  will  sustain  his  church  in 
every  season  of  infirmity  and  bring  her  home  to  her  own 
land,  from  which  she  had  been  expelled  to  become  a  pil- 
grim and  a  stranger.  He  will  change  their  condition  from 
evil  to  good  in  all  the  places  where  they  have  endured 
"shame." 

Verse  20 — At  that  time  /  zudl  bring  you,  even  in  th& 
time  that  I  gather  you,  I  zoill  make  you  a  name  and   a  praise 


58 

among    all  the  people    of  the    earthy  lohen    I  turn  back  your 
captivity  before  your  eyes  said  Ya/nveh.-^ 

The  last  element  in  the  description  of  God's  kingdom 
is  the  return  of  his  people.  The  eternal  king  will  suffer 
them  to  be  taken  away  from  their  own  land  and  accom- 
plish it  through  the  agency  of  many  captivities.  (II  Chron. 
2,2)'.  II,  36:6,  II  Kings  24:  2,  II  Chron.  36  :  10,  17,  II 
Kings  25:  6,  Luke  3:  i,  Matt  24:  9,  16,  17.) 

Those  thus  dispersed  among  various  natious  were  usual- 
ly known  by  the  name  of  the  "captivity."  He  will  give  them 
a  position  of  great  honor  and  and  praise  among  ail  nations. 
This  honor  will  be  due  to  Jehovah's  interference  in  their 
behalf.  All  will  know  that  the  Kingdom  of  God  has  come 
when  they  see  his  people's  captivity  restored.  The  com- 
plete restoration  of  the  Jews  to  their  own  land  will  be  ac- 
complished contemporaneously  with  the  millenium  and  will 
be  one  of  the  most  remarkable  circumstances  in  the  eyes  of 
the  whole  church. 


Ili'l'm  l'l?l    ^'""'"l"-"  Seminary-Speer  Library 


1    1012  01084  4621 


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